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YOGA CHIKITSA: Application of Yoga as a THERAPY
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YOGA CHIKITSA:
APPLICATION OF YOGA
AS A THERAPY
Yogacharya
Dr. ANANDA BALAYOGI BHAVANANI
MBBS, ADY, DPC, DSM, PGDFH, PGDY, FIAY
Chairman : ICYER at Ananda Ashram, Pondicherry, India.
Dedicated
to
The Greatest Guru in My Universe
The Lion of Puducherry

Yogamaharishi
Dr. Swami Gitananda Giri Guru Maharaj
(24.07.1907 - 29.12.1993)
Who protected the Purity of Rishiculture Ashtanga Yoga

with his Mighty Roar of Truth
2013
2013
www.sarguruprintographs.com
Sri M. Sridharan
(Brushline Graphtech)
Any material reproduced from this book may be

done so only with prior permission of the author
and with due credit to the source. This is an
important aspect of Yogic Culture and we request
all readers to follow this request in the true spirit of
Yama and Niyama. This book is for guidance
purposes alone and doesn't replace a competent
teacher or therapist who should be consulted
before undertaking any Yoga therapy programme.
CONTENTS
Preface ix
Foreword and blessings xv

Swami Anandakapila Saraswati
(Dr. Jonn Mumford)
Foreword and blessings xviii

Prof. Dr. Madanmohan
Section : I
YOGA AS A THERAPY
1. A Yogic Perspective on Health and Disease 3

Yogacharini Smt. Meenakshi Devi Bhavanani
2. Understanding the Science of Yoga 10

Yogacharya Dr. Ananda Balayogi Bhavanani
3. Effect of Yogic Practices on 26

Different Systems of Human Body
4. Yoga Chikitsa: Yoga as a Therapy 46

5. Yoga Chikitsa - Yoga Therapy 75

Origin, Scope and Practical Application
Dr. Swami Gitananda Giri Guru Maharaj
Section : II
YOGA IN CARDIOVASCULAR CONDITIONS
1. Role of Yoga in Prevention and Management of 93

Cardiovascular Disease: The JIPMER Experience
2. Hypertension and Its Yogic Management 98

3. Yoga Practices for Prevention and 104

Management of Hypertension
Section : III
YOGA IN METABOLIC CONDITIONS
1. Burden of Diabetes and Role of Diet in its

Prevention and Management 119
2. Importance of Body Mass Index and Waist 123

Circumference in Preempting Possible
Complications of Obesity
3. Yoga Practices for the Prevention and 131

Management of Diabetes Mellitus
Section : IV
YOGA AND RESPIRATORY DISORDERS
1. Swarodaya Vigjnan: 137

A Scientific Study of the Nasal Cycle
2. Yoga for Breathing Disorders 146

4. Scientific Basis for 157
Some Yoga Practices in Sinusitis
Section : V
YOGA FOR MUSCULOSKELETAL CONDITIONS
1. Yoga for a Healthy Back 181

2. Yoga and Cervical Spondylosis 189

3. Rheumatological and Immunological Aspects of 193

Aging and the Importance of Integrated Approach
of Yoga in Senior Citizens
Section : VI
YOGA IN PSYCHOLOGY AND PSYCHIATRY
1. Integral Psychology of Yoga 205

2. Culturing One’s Self Through Yoga 211

3. The Yoga of Interpersonal Relationships 218

4. Yoga and Stress 227

5. Yogic Perspectives on Depression and 241

Mental Health
6. Role of Yoga in Geriatric Psychiatric Disorders 249

Section : VII
APPLICATION OF YOGA IN SPECIAL TARGET GROUPS
1. Yoga for Health in Children 259

2. Yoga for Differently-abled Children

Yogachemmal Smt. Meena Ramanathan 268
3. Yoga: A Boon for Maternal and Child Health 278

4. Yoga Practices during Pregnancy 285

5. Teaching Yoga to Senior Citizens 299

Yogachemmal Smt. Meena Ramanathan
6. A Basic Yoga Therapy Programme for 303

Patients of Multiple Sclerosis
Section : VIII
IN CONCLUSION
1. Yoga : The Ideal Way of Life 313

2. Yoga Therapy in Modern Times 319

A Closing Word cccxxv
The World Blesses Dr. Ananda cccxxviii

Blessings from elders, teachers, colleagues,
students and others from all over the world
Ananda Ashram at the International Centre for cccxlvii

Yoga Education and Research (ICYER)
Index ccclv
PREFACE
Yoga may be justifiably considered to be the original mind-body

medicine due to its antiquity and a unique blend of practical
spirituality that is pan-universal in nature. It deals in depth with
the body, mind and spirit inducing wholistic and harmonious
integration at all levels of being. This empowers and enables us
to grow from our limited, finite sense of individuality towards
an expanded and unlimited state of universality. Yoga is in its
essence a way of life, to be lived in tune with the universal laws
of nature and is steeped in spiritual growth in awareness and
consciousness. Undoubtedly the ultimate goal of Yoga is the
attainment of kaivalya, the final self realized, liberated state of
being where we are ultimately “All One”.
In the midst of this eternal evolutionary process of spiritual

growth and expansion, the sadhaka is concurrently blessed with
many positive side benefits and one of them is the attainment and
maintenance of sukha sthanam, a dynamic sense of physical,
mental and spiritual wellbeing. If we understand that the basis
of dis-ease at the psychic level is an unnatural dichotomous
disharmony of our being, we can then very well understand how
Yoga through its unified concepts of dharmic living enables us
to regain our birthrights of health and happiness while attaining
the goal of moksha. Indeed, kaivalya the state of ‘ultimate
universal unification’ may be regarded as the ultimate state of
perfect health when viewed from this perspective.
The Srimad Bhagavad Gita defines Yoga as samatvam meaning

thereby a ‘state of being’ where equanimity manifests through
physiological and biochemical homeostasis, psychological
equanimity and intra-inter-trans-personal spiritual awareness, all
integrated in a healthy and harmonious wholistic balance. If we
are to achieve this, it is imperative that we take into consideration
x
the all encompassing multi-dimensional aspects of Yoga that

include the following: a healthy life nourishing diet, a healthy
and natural external-internal environment, a wholistic lifestyle,
adequate bodywork through asana, mudra and kriya, invigorating
breath work through the use of pranayama and the cultivation
of a healthy thought process through the higher practices of
Jnana Yoga and Raja Yoga.
This book is primarily an anthology of articles on Yoga, Yoga

research and Yoga therapy (Yoga Chikitsa) penned by me and
those close to me that have appeared in various Yoga journals
worldwide in recent years. The aim of this collection is to
stimulate and motivate Yoga enthusiasts and medical
professionals alike to make an effort towards understanding the
great depth and wide scope of Yoga Chikitsa, the application of
Yoga as an integrative mode of therapy. I am indeed blessed to
include articles penned by my Guru-Father, Swamiji
Yogamaharishi Dr. Swami Gitananda Giri Guru Maharaj and
Guru-Mother, Ammaji Yogacharini Smt. Meenakshi Devi
Bhavanani. They are the light onto Yoga for me and are the
causative energies enlightening anything I have of worth in this
lifetime. It is also a great pleasure to be able to share some
excellent articles by my respected mentor and inspiration in Yoga
research, Dr. Madanmohan as well as excellent articles by my
most dear and illustrious student and friend, Yogachemmal Smt.
Meena Ramanathan.
I wish to place on record my deep heartfelt appreciation to the

following journals in which many of these articles have appeared.
They are indeed doing an amazing seva in taking the unparalleled
wisdom of Yoga to the world and I salute their untiring efforts
in this field of endeavor.
 YOGA LIFE published by ICYER at Ananda Ashram,

Pondicherry, India. www.icyer.com
 YO GA MIMAMSA published by Kaivalyadhama,
Lonavla, Maharashtra, India. www.kdham.com
xi
 IN TEGR AL Y OGA MAGAZIN E published by the

Satchidananda Ashram, Yogaville, USA.
www.iymagazine.org
 INTERNATIONAL LIGHT published by the International

Yoga Teachers Association (IYTA), Australia.
www.iyta.org.au
 YOGA NEWS, e-newsletter published by the International

Yogalayam. www.yogamagazine.theyogatutor.com
 INTERNATIONAL JOURNAL OF YOGA THERAPY

published by the International Association of Yoga
therapists, USA. www.iayt.org
 YOGA THERAPY TODAY published by the International

Association of Yoga therapists, USA. www.iayt.org
 YOGA SADHANA published by the Lotus Yoga Retreat,

New Zealand. www.lotusyogacentre.org.nz
 NISARGOPACHAR VARTA published by the National

Institute of Naturopathy, Pune, Maharasthra, India.
www.punenin.org
 YOG A VIJNAN A published by the Morarji Desai

National Institute of Yoga, N ew Delhi, India.
www.yogamdniy.nic.in
I count my blessings with every passing breath and every passing

moment, for it is only through the Divine ashirwad that I have
had the good fortune to be born into a family who lives, loves
and shares Yoga as eternal and conscious awareness. It is only
the potent blessings of my beloved Guru Father, Swamiji,
Yogamaharishi Dr. Swami Gitananda Giri Guru Maharaj and my
beloved Guru Mother, Ammaji, Kalaimamani Yogacharini Smt.
Meenakshi Devi Bhavanani, that enable me to do my best at all
times. It is truly a God given opportunity to have been born to
such illustrious and yet “down to earth” loving parents and the
more I realize this, the more I am inspired to strive every
moment to continue their legacy through my “life of Yoga”.
xii
I wish to place on record my heartfelt and deepest appreciation

for Dr. Madanmohan, former Director-Professor and Head,
Department of Physiology and Programme Director, ACYTER,
at JIPMER, Pondicherry who has been my mentor in the field of
Yoga research for more than 2 decades and an inspiration since
my early childhood itself. He is a man of his word and has such
a large and loving heart that has blessed so many of his students
during his illustrious career spanning nearly four decades in the
field of medical education and research. He has been one of the
great minds and brave hearts who have been instrumental in
bringing Yoga into mainstream conventional medicine and may
be considered to be the main driving force behind the
introduction of Yoga in the medical curriculum.
A major illuminatory influence in my personal growth has been

Swamiji’s Yantra teachings that have been further passed on to
me through the loving guidance of Dr. Jonn Mumford (Swami
Anandakapila Saraswathi) based in Sydney, Australia. Dr Jonn is
an excellent teacher who brings out the best from everyone
through his teachings and I have personally benefited
tremendously from these wonderful teachings over the past many
years. He has enabled me to understand the intrinsic link between
Swamiji’s Yantric and Rishiculture Ashtanga Yoga teachings, and
this has spurred me on to the creation of many works. I must also
thank him profusely for his wonderfully blessed forward to this
book, which is “typically him” in all ways. May he continue to
guide us all with his magnificent teachings for many more years
to come, and may we be worthy of such inspiration.
During my visit to the USA in 2008 I had the opportunity to

personally interact with one of the most important American
Yoga masters of our times, my dear Dr. Larry Payne. He
embodies the spirit of Yoga in his very being and though it was
our first meeting, it felt as if we had known each other for ages.
The first panel presentation at the International Yoga therapy
conference where we met was an astonishing experience as Larry
Payne who was to speak got up from the panel and invited me
to come and take his place on stage to share my views. I was
blown off my feet with that magnanimous gesture that I would
xiii
have never expected anywhere in the world and it was happening

right there in the USA! Larry set the stage for a successful
conference with that heartfelt gesture that I will treasure for my
whole life. I hope that I will be able to do the same for others
in the future as it propelled me to do my best in all ways
possible. It is only the blessing of the almighty that enables me
to meet and receive so much love from so many who love and
live Yoga and Larry to me embodies this multifold. His blessings
for this book are the icing on the cake indeed.
I thank all of my elders, well wishers, colleagues and students

who have sent in their heartfelt blessings and good wishes for
this book. These have been compiled into the section, “The
World Blesses Ananda” as each and every one of these true
human beings is an inspiration for me. They motivate me to do
my best at all times through their constant feedback and
encouragement and are perfect examples of the qualities extolled
by Maharishi Patanjali. (Being friendly towards those at ease
with themselves and being cheerful towards the virtuous: maitri
- sukha, mudita - punya).
I offer my sincere gratitude to Sri M. Sridharan of Brushline

Graphtech for the excellent line drawings of various asanas
created from photographs of various ICYER graduates and senior
teachers including Yogacharini Asami, Yogacharini Dr. Nalini
Devi, Yogacharini Latha, Yogacharini Vijaya, Yogacharini
Aishwariya, Yogacharini Shobana, Dr. Padma Prashanthini,
Samiksha Kapoor and Yogacharini Smt. Devasena Bhavanani.
Yoga Chemmal G. Dayanidy was the constant force behind
getting all the images ready and also redid many of the medical
illustrations that have uplifted this book’s scientific content. I
thank Smt Mangala Gowri and Dr. Zeena Sanjay who have
assisted in the proof reading and correction of the manuscript in
a thorough and qualitative manner. Sri Selvakumar of Sarguru
Printographs deserves special appreciation for typesetting and
printing this book in a truly appreciable manner. His dedication
and sincerity to his profession and the reverence he has for the
Sri Kambaliswamy parampara touch my heart deeply.
xiv
I thank my beloved Ammaji, Yogacharini Kalaimamani

Smt. Meenakshi Devi Bhavanani for being the “beacon of my
life”. To paraphrase Einstein, “Generations to come will scarcely
believe that such a woman ever walked the face of the earth”.
She is the inspiration and motivation of my life and never fails
to constantly remind me of the purpose of my incarnation. Lord
Krishna in the Bhagavad Gita tells us he will place into the
wombs of yoginis those who have not fulfilled their purpose in
the present incarnation, thus enabling them to do so in the next
(praapya punyakritaam lokaanushitwaa shaashwateeh samaah
shucheenaam shreemataam gehe yogabhrashto’bhijaayate- 6:41).
Ammaji, if I must be born again, all that I can pray for is that I
am once again blessed to be your son and student in all those
lifetimes.
I thank my dharmapatni, Yogacharini Smt. Devasena Bhavanani

for being with me every day and in every way. Her constant
support, encouragement and stimulation motivate me to do my
best always and grow in the process. She has indeed enriched my
life through the manifestation of our darling children Dhivya
Priya Bhavanani and Anandraj Bhavanani. They are surely the
hope of the future and with the loving guidance of Ammaji, I am
sure they will surpass all of us in times to come.
The need of the hour is the development of a symbiotic

relationship between the life giving art and science of Yoga and
the life sustaining science of modern medicine. To satisfy this
need, living, human bridges combining the best of both worlds
need to be cultivated. It is important that more dedicated
scientists take up Yoga with sincerity and understanding and that
more Yogis study science with an open mind, so that we can
build a healthy and dynamic bridge between these two great
evolutionary aspects of our human civilization.
Yogacharya
Dr. Ananda Balayogi Bhavanani
June 21, 2013 Pondicherry, India
FOREWORD AND BLESSINGS
by SWAMI ANANDAKAPILA SARASWATI
(Dr. JONN MUMFORD)
It is with great pleasure that I write the foreword to “Yoga

Chikitsa” by Yogacharya Dr. Ananda Balayogi Bhavanani. He has
authored a unique encyclopedic opus spanning East and West,
and with this publication, he has filled a gap for Yoga students,
therapists, historians, and researchers alike.
Dr. Ananda is both a valued friend and mentor: he inherits the

lineage of his illustrious father, Yogamaharishi Dr. Swami
Gitananda Giri Guru Maharaj and his beloved brilliant mother,
Ammaji Yogacharini Smt. Meenakshi Devi Bhavanani.
He is well qualified as a medical doctor, born in Pondicherry,

conversant with both Western Science and fluent in English,
Tamil, Hindi and Sanskrit, and additionally is a talented carnatic
musician, dancer, choreographer and percussionist. He is indeed
a prodigious polymath, a true “Renaissance Man” uniting the
science of the West with the art, science and wisdom of Yoga.
He understands, imbued with the culture of his country, that:

“Science is facts; just as houses are made of stones, so is science
made of facts; but a pile of stones is not a house and a collection
of facts is not necessarily science.” - Henri Poincare (1854-1912)
French Mathematician, Physicist
This is a remarkable work in that it is the most complete

delineation of Yoga as therapeutic intervention, in all its varied
modalities, yet revealed. The book is a treasure trove of
information; much of it supported by Western Medical Science
and reveals to the reader the philosophical and metaphysical
underpinnings of the subject.
xvi
Most noteworthy is that the author makes a distinction between

Yoga therapy as mere remedial intervention and Yoga as a
holistic science from the standpoint of one who lives the subject
and understands it from the inside rather than as mere technique.
“….However unless we aim to treat the individual’s underlying

psycho-somatic disassociation and ignorant, jaundiced perception
of reality, we are not practicing real Yoga Chikitsa. Managing
and suppressing manifest symptoms using Yoga techniques
without trying to find and correct the “underlying” cause is
better described as YOGOPATHY! I am not against Yogopathy
as it may be useful no doubt, but we need to understand that is
very different than real Yoga Chikitsa.”
The above statement, clearly and brilliantly forces us to realize

that technique is the superficial part; understanding is the real
depth and context– something many of us in the West may only
hope to tentatively and occasionally glimpse.
Jala neti (more properly siddhi neti) rinsing of the nasal passages
with warm saline solution, is an example of Yoga/Ayurvedic
wisdom suddenly being adapted in the West and it is now a
ubiquitous practice globally. Siddhi neti indeed is very useful as
a “remedial action” gentle nasal douche for ENT woes but
misunderstood by most. I was initiated into siddhi neti as actually
a preliminary for the deeper stages of meditation and more
specifically, that it arouses the parasympathetic system, and
facilitates synchronization of the cerebral hemispheres, when
carefully practiced. This, to me, is a splendid example of
"Yogopathy" versus Yoga Chikitsa.
The deepest truth that shines through Dr. Ananda’s “Yoga

Chikitsa” is that “Yoga” is known only through “Yoga” i.e
experientially!
xvii
“Yoga Chikitsa” is w ell illustrated with many original

physiological flow diagrams and superbly referenced and indexed
in great detail. The volume is lucidly and intelligently written for
both layman and professional.
The tone is established with an introductory essay by Ammaji,

Yogacharini Smt. Meenakshi Devi Bhavanani who, with her usual
wisdom and profound astuteness, establishes the parameters of
the text. Dr. Ananda’s Yoga research mentor Dr. Madanmohan,
student Smt. Meena Ramanathan and his illustrious father, the
“Lion of Pondicherry” have also contributed specialized chapters.
Ample citations, references and recommended reading are
provided for further study.
This is a truly remarkable accomplishment by a young genius

whose rising star will continue to shine ever brighter with each
year.
Dr Jonn Mumford
Swami Anandakapila Saraswati
Sydney, Australia, 2013
FOREWORD AND BLESSINGS
by Prof. Dr. MADANMOHAN
T he scientific-spiritual discipline of Yoga is an integral

component and the most precious gem of Vedic thought and
Indian culture. Rigved, the first book of humankind asks us to
meditate on the Divine (yunjate man ut yunjate dhiyo vipraa
viprasya brihato vipashchitah. Rigved, 5:81:1). Yajurved exhorts
us to practice Yoga (yoge yoge tavastaram vaaje vaaje
havaamahe. Sakhaaya Indramootaye. Yajurved, 11:14).
Upanishads, which are part of Vedic lore, are replete with
description of various aspects of Yoga. Bhagavad Gita (~3000
BC), the essence of Upanishads is called as Yoga-Shastra and the
term Yoga occurs 105 times in its 700 verses. Ayurved has
imbibed Yoga thousands of years ago. Yoga is the best “health
care system” whereas conventional medicine emphasizes the
treatment of diseases. If Yoga is promoted as a holistic lifestyle,
people will have better health, robust immunity and freedom
from stress and stress disorders.
We are made of body, mind and soul, each interdependent on the

other. All the three aspects of our personality should be
strengthened. Body should be strengthened and purified because
it is the means to perform all righteous deeds (shareermadyam
khalu dharmasadhanam) and is the temple of the Divine (deho
devalayah, Maitreyi Upanishad, 2:1). Atma is never attained by
the weak (nayamatma balaheenen labhyah. Mundak Upanishad,
3:2:4). Strong body needs to be controlled by strong mind and
strong soul as we do not want to produce brutes. The holistic
science of Yoga is the best means for the integrated development
of all the three facets of our personality.
xix
In spite of spectacular advances in modern medicine, chronic

non–communicable lifestyle disorders are increasing at an
alarming rate. It is estimated that they will impose ~70% of
health care cost in near future. Conventional medicine is ill-
equipped to deal with this huge burden. These diseases are
basically lifestyle disorders and lifestyle modification is the best
way for their prevention as well as management. Yoga is the best
lifestyle ever designed because its approach is holistic. It is
holistic as it has promotive, preventive as well as curative
potential. It is holistic because it is for body, mind and soul and
this is why no other physical culture can match Yoga.
The beauty of Yoga is that it can make a healthy person healthier,
prevent disease from occurring and help control the disease once
it has affected a person. It is obvious that “Yoga as therapy”
rather than “Yoga for samadhi” is the main objective of a patient
and his physician. Even for achieving samadhi, perfect health and
freedom from disease is a basic requirement and this includes
health of body, mind as well as soul. Yoga therapy is not just
prescribing some postures or breathing techniques as a “Pill for
an ill”. It is a holistic approach that includes postures, breathing
techniques, meditation, relaxation, diet and attitude. Healing
power is invoked when movement, breathing and awareness are
in perfect harmony. Such a practice of Yoga strengthens and
relaxes our body and mind, counters stress, improves immunity
and promotes health and healing. It needs to be emphasized that
the holistic science of Yoga is the best means to improve
psychosomatic health, and prevent and cure chronic disorders
which are bane of the modern society.
Dr. Ananda, the compiler of this anthology is an accomplished

physician and Yoga therapist. He is the worthy son of the
illustrious Yoga couple Yogamaharishi Dr. Swami Gitananda Giri
and Kalaimamani Smt. Meenakshi Devi Bhavanani. Having
grown up in a traditional Yogic milieu, he has imbibed Yoga,
classical music and Bharatanatyam, the beautiful gems of our
cultural heritage. He has worked closely with me in my Yoga
xx
research projects at JIPMER and I find him to be a multidimensional

and charming personality who has a spark that sets him apart
from others. He is fluent in English, Hindi and Tamil and
proficient in use of computers. Author of many papers,
compilations, books, CDs and DVDs, Dr. Ananda is ever busy
in sharing his knowledge with others worldwide. In the words of
Yogeshwar Krishna, the hallmark of a spiritual person is that he/
she is always engaged in the welfare of others (sarvabhoot hite
ratah. Bhagavad Gita, 5:25).
Ananda is a youthful and efficient professional committed to the

development of Yoga and Yoga therapy. He has many decades of
work ahead. I wish him Divine Grace and all the best in service
of Yoga , the science and philosophy of future – AUM.

Pondicherry, India. 2013
SECTION I
YOGA AS A THERAPY
A YOGIC PERSPECTIVE ON HEALTH AND DISEASE
Kalaimamani, Yogacharini
Smt. MEENAKSHI DEVI BHAVANANI
“Health and happiness are your birth right! Dr. Swami Gitananda Giri has put before us a
Claim them!” thundered the “Lion of Modern simple reason for this sad state of affairs. He
Yoga” Yogamaharishi Dr. Swami Gitananda advised. “If you want to be healthy, do healthy
Giri Guru Maharaj. “You are born to be healthy things. If you want to be happy, do happy
and happy. But, the goal of life is moksha – things.” People cry, “I want to be healthy.”
freedom!” Then, they indulge in bad habits like tobacco
and alcohol, spend late-hours watching
We live in “topsy-turvy times”, when ancient
television, do not exercise properly, do not
values have been flipped onto their heads. One
drink enough water. Others moan, “I want to
rarely meets a truly healthy or happy person.
be happy!” but they fight, they gossip, they
In fact, for the vast majority of the human race,
quarrel, they criticize, they delight in conflict,
health and happiness are distant dreams. Illness,
in violence, in defeating others, and crushing
depression, conflict, sorrow, stress, tension and
competition under their feet. It is irrational to
frustration are the “birthright” even of young
expect that by doing unhealthy things, one can
children in modern times. Billions of dollars
be healthy. It is irrational to believe that by
are expended by the health industry. Medical
doing unhappy things, one can be happy. Yes,
science can put pig valves into human hearts
man is an irrational animal indeed!
and transplant vital organs. Super specialty
hospitals abound. The pharmaceutical industry Yoga is the ancient science of India which
produces a huge amount of life-saving drugs. shows man not only how to claim his birthright
Why, then, is a truly healthy, happy person such of health and happiness, but also to obtain the
a rarity? Modern man, like the Biblical Essau, goal of life – moksha. Any scientist worth his
has sold his birthright for a “mess of porridge”. salt begins his career by studying the laws of
Like Judas, he has betrayed his Christ nature and the basic theorems and tenets of his
consciousness, his cosmic consciousness, for science. The Yogic scientist is no exception to
less than “30 pieces of silver”. this rule. The physicist studies the physical laws
of nature - gravity, momentum, etc. The chemist
Ashram Acharya and Director, studies the chemical properties of matter. The
ICYER and Yoganjali Natyalayam, Pondicherry, biologist studies life forms, the doctors,
www.icyer.com and www.rishiculture.org anatomy and physiology of the human body.
4 Yoga Chikitsa : Application of Yoga as a Therapy
This is the field within which they will work, to discover it, and then, live in harmony with
observing the laws of action and reaction, the that eternal law. Only then will one be entitled
laws of cause-effect relationship, within that to enjoy one’s birthright - health and happiness.
limited spectrum. For the Yogi, the entire The Christian Bible teaches, “The wages of sin
universe and everything in it is his field of is death.” Sin is nothing more than defiance,
research. He studies the Universal laws which rebellion and disobedience to the eternal law.
operate within this field. The law of karma, Yogamaharishi Dr. Swami Gitananda Giri
the law of cause-effect, is an important Law taught his students: “You cannot break the law.
for him. The Yogi knows that the laws which You can only break yourself over the law.” How
govern the microcosm also govern the do we know if we are “breaking the law”? The
macrocosm, and so, he understands that by results are there for all to see: sickness,
studying himself, his small self, his own self, suffering, unhappiness, conflict, stress, and
his own body, mind and emotions, he can tension.
understand the big self, the Atman, Brahman.
One might retort: “But I am unhealthy! I am
This process in Yoga is called swadhyaya or
unhappy! I am not breaking law! I am not an
self study and it is the fourth niyama of
outlaw!” Look again! Indeed, such a person
Patanjali’s Ashtanga Yoga. The Rishis, cosmic
must be breaking the law, whether knowingly
scientists, have taught, “Without moving out
or unknowingly. Remember, even in human
of one’s own cave, one can comprehend the
jurisprudence, “Ignorance of the law is no
universe.” They realized that universal truths
excuse.” No court on earth will excuse a law-
lay within one’s very own heart. “Man, know
breaker who pleads ignorance of the law. All
Thyself” is the admonition which was written
citizens are expected to not only know the law,
on the entrance to the Greek temple at Delphi.
but also, to abide by it, so that the society may
This is the starting point of all endeavors. This
flourish in a harmonious manner. But, who
is the starting point in the long journey to claim
wants to be unhealthy? Who wants to be
one’s birth right. Alexander Pope, the great 18th
unhappy? If these are the result of breaking
century English poet, wrote, “Man, know thy
natural law, then why do people do it? The
self / presume not God to scan / the proper study
answer is pure and simple: ignorance. The
of mankind / is man.”
Sanskrit word for ignorance is avidya.
Through this self study the Yogi discovers that Patanjali, the sage who codified the principles
human nature is governed by an inexorable law of Yoga 2500 years ago in 196 magnificently
- and the very law which governs his nature - concise sutras, calls avidya or ignorance as the
is the very law which governs the universe. This Mother klesha. A klesha is a hindrance, an
law is called “Sanatana Dharma” or the eternal obstacle to spiritual growth. Basically, klesha
law and is unbreakable. One has no choice but is the root cause of all human problems. There
Yoga as a Therapy 5
are pancha klesha or five hindrances. given the responsibility of our happiness to the
Sometimes klesha is translated as a knot of the government, the society, to the media, to the
heart. It prevents the human being from further entertainment industry, to anti-depressant
spiritual advancement and drags the human into medicines, and asked them to “please us, to
the mire of misery. The other four kleshas are: give us everything we want, to make us happy.”
asmita (egoism), the sense of separation, the
sense of I, raga (attraction due to pleasure), We have sold the most precious quality we
dwesha (aversion due to pain) and abinivesha possess as humans, manas or conscious
(clinging to life, the survival instinct). These awareness, and its twin virtues, independence
are the obstacles which stand between man and and self–initiative, to the various powerful
his desire to claim his birthright of health and lobbies which govern our lives. And they in
happiness. But the root of all obstacles is turn, most benevolently put us to sleep, sedate
avidya, ignorance of the law, and hence, the us, put us under anesthesia, so we no longer
constant attempt to break the law. feel the pain inherent in breaking the law. We
are hypnotized into a fitful sleep from our
What is ignorance? Look at the word. It is childhood to our old age, and into the funeral
composed mostly of the word “ignore”. pyre itself. We are lulled into a somnolent state
“Ignore” implies “a refusal to see”. If we ignore in order to make our life’s journey bearable,
someone, it implies a deliberate attempt to cut with a minimum of pain – we are neither
this person out of the field of our awareness. If healthy nor happy, but blissfully numb and
we attend a gathering and find someone we anesthetized.
have aversion towards (dwesha) present, we
usually ignore that person, literally, turning our Why should our entire social, political,
back on them so that we do not have to see or educational, business, commercial, media and
acknowledge them. But, if ignorance of the entertainment structure be geared to keeping
universal law causes us to break the law, and us numb and dumb? For a simple reason: there’s
hence, results in disease and unhappiness, why plenty of money and power in unhappiness and
do we as humans continue on this path to death disease. But, there’s no money in health and
and destruction? Because we are taught, and happiness. How would doctors and the huge
we willingly accept this falsehood, that we are drug industry support themselves if all were
not responsible for our own health and healthy? Would we watch mindless violence
happiness. We have given over the and sex and vulgarity in cinemas and television
responsibility for our own health to the doctor, if we were truly happy? Would the manufacturers
and have asked him to find us a pill, or cut of weapons of mass destruction flourish
something out of our body, or stick something financially if all were happy and healthy? It is
into it, and make us healthy again. We have beneficial to all the world’s commercial
interests that the seven billion people on the on cure, rather than prevention. Lip service is
planet are kept sick and unhappy, in a state of given to these ideas but the powerful
unfulfilled desire and thus, in constant frustration. commercial lobbies are quick to squelch any
effective activism on these subjects. This is not
As an example close to home, look at the field
only in the field of dentistry. It is the fact in
of dentistry. When I came to Pondicherry in
every single aspect of life. There is no money
1968 there was one dentist in town. I did not
or glory or power in prevention, but plenty of
know anyone who had problems with their
it in cure! Instead of educating people to obey
teeth. Cavities were rare. On the contrary, I was
natural law, the modern trend is to repair people
struck by the beautiful, white healthy teeth of
who have broken themselves over that law.
our Indian people. Even villagers had dazzling
smiles! Life was simple. Processed foods were Avidya, ignorance! It is a disease, which is more
a luxury. Natural food was the norm. Cut to deadly than an atomic bomb. It has already
the present scenario. The number of dentists burst upon the earth and is enveloping all
in Pondicherry numbers more than 500! mankind in its black, poisonous mushroom
Children as young as four years of age have cloud. It is the root cause of all unhappiness
cavities and dental problems. I don’t have to and disease. Vidya – wisdom, knowledge – is
tell you where the problem lies. It is obvious! the opposite of avidya or ignorance. It basically
The abundance of refined foods, sugars, sweets, means “to see”. The Rishis were “Men who
soft drinks, ice creams, lack of oral hygiene saw Reality As It Is.” If we wish to claim our
has destroyed the nation’s teeth! The good old birthright of health and happiness, we must
neem stick has been discarded as old fashioned “Arise and Awake.” We must open our eyes to
and we now spend Rs.20 on a toothbrush and see and our ears to hear. When this
Rs.50 on toothpaste which is not one-hundredth “Awakening” occurs, one will be drawn to the
as effective as the old neem twig! Is this Yogic science. It is the start of the long spiritual
progress? Is this the obedience to natural law? journey.
Is this health? The villager cannot afford to buy
toothbrush and toothpaste – this would cost him The “Core Concept” in accepting Yoga as a
one day’s wages. This progress has not only way of life is embedded in the word
taken his health, but also his happiness. He will “responsibility”. One must be prepared to
become unhappy because he does not have the accept total responsibility for one’s own life,
money to buy such items! Should not the total responsibility for one’s thoughts, words
emphasis in social dentistry be on spreading and deeds, total responsibility for one’s own
awareness of the horrendous damage caused health and happiness. This is, in essence,
to the teeth by these modern junk foods and obedience to the eternal law which states, “all
drink? But, emphasis seems to be more focused karma – all action – has its reaction and that
Yoga as a Therapy 7
re-action will always rebound on the one who law produces health and happiness.
committed the action.” Just as the Sudarshan Disobedience produces disease and suffering.
Chakra (celestial discus) of Lord Vishnu As a scientist, the Yogi employs all the tools of
followed the sage Durvasa wherever he ran as any great science: he possesses an elaborate
he tried to hide until he made amends to King terminology which helps him define and
Ambarish for harming him, so also the understand the problem; he possesses
“reaction” of our “action” will follow us equipment and tools for his search – asanas,
wherever we go, until we “pay out” the karma pranayama, concentration practices, mantras,
in consciousness. In short, if we do unhappy cleansing techniques, etc. He/she enjoys access
things, we will be unhappy. If we do unhealthy to a great body of theoretical concepts,
things, we will be unhealthy. There is no accumulated through hundreds of generations
“breaking” this law and even the best doctor, of spiritual experiments conducted by the great
the best dentist or the best entertainer cannot Rishis who have preceded him. This theory is
keep our karma forever at bay. The sign on the recorded in the Vedas, the Upanishads, the
Yogi’s door (whether the door leads to his Bhagavad Gita, the Yoga Sutras, the Gheranda
palace or the door leads to his cave) reads. “The Samhita, the Hatha Yoga Pradipika and other
buck stops here.” That is, the Yogi takes total ancient scriptures. His laboratory, his field of
and complete responsibility for himself and research, is his own body, emotions and mind
everything which happens to him and makes a and his relationship and correspondence to the
conscious choice to “live within the law”, rather Universe. The Yogi is a detached observer who
than choosing to be an “outlaw.” carefully records his data and comes to his own
conclusions based on his own direct
The word responsibility also has another observation and experiences.
aspect. Broken into two parts it reads
respond-ability, or the ability to respond. The He begins with this primary hypothesis – the
Yogic way of life cultivates and values universe is cosmos, it is not chaos. Cosmos
consciousness and awareness. Hence the implies “order”, and “order” implies “laws”.
Yogi develops the “ability to respond” He sets out to discover those laws and to
correctly to any given situation. The correct observe the working of those laws in his own
response will produce a positive effect and life and in the lives of others. The Yogi then
the result of such a positive action-choice is attempts to apply his findings in a practical
overall health, harmony and happiness. manner – in his own life, coming to the same
realizations as those enjoyed by the Rishis of
Yoga is the science of consciousness, becoming old. Health and happiness manifest
aware of universal laws and obeying those laws automatically in such a life, which attunes itself
in thought, word and deed. Obedience to the to cosmic law. Health and happiness are
automatic by-products when avidya or controlled, conscious aware living is the basis
ignorance is dispelled. The Yogi follows the of all virtue. Such qualities create personal,
great law of virtue which is elaborated in the interpersonal and intrapersonal stability. Hence,
Yogic tradition as the pancha yamas or moral one becomes aware of the necessity of obeying
restraints and the pancha niyamas, the ethical the law of virtue, if one wishes to be qualified
observances. These maha vratas, the mighty to claim one’s birthright as health and
vows of virtue, reflect the Sanatana Dharma happiness. As Yogamaharishi Dr. Swami
or the eternal law. The Yogi develops a love Gitananda put it so succinctly: “Following
for virtue, a love for the law. He realizes “virtue yama–niyama, obeying the cosmic law is “No-
is its own reward.” He attunes his own Option Yoga” for those who wish to spiritually
microcosm to the rhythm of the macrocosm. evolve themselves in health and happiness”.
He moves with Nature, not against it. Nature
Our ancients linked particular diseases to
is his friend, with whom he lives in harmony,
certain lapses in character. These linkages can
and not an enemy to be conquered or exploited.
be found in many Puranas. Arthritis is linked
Sanatana Dharma is difficult to translate. It to greed, refusal to let go, or to share. Digestive
can be called “the eternal law”, “the cosmic problems were linked to hoarding, excessive,
law”, even “the structure of the universe as it selfish accumulation. The old idea that diseases
is”. Sanatana means “eternal” – that which were caused by a moral lapse had much truth.
was, which is, and which shall always be – Interestingly enough, modern medicine is also
unchanging, self-created, unborn, undying. coming to a similar conclusion, though by a
Dharma takes its root meaning from dhar different route. Research findings have enabled
which means stability, even-ness, balance. The medical men to draw up personality profiles
English word durable has come from dhar – for cancer patients, heart attack patients,
that which endures. Dharma is hence that diabetics, AIDS patients and so on. Character
which gives stability. Stability is an essential creates circumstances. Character is composed
component of health. As any good doctor mostly of the word “act”. The manner in which
knows, the best news he can give anxious we habitually “act” forms our character. Our
relatives is that the patient has stabilized. actions determine whether we are healthy or
Stability is also an essential component of unhealthy, happy or unhappy. This is the
happiness. Nothing creates more misery than essence of Sanatana Dharma. We create our
an unstable family, unstable romantic own destiny by our thoughts, our words and
relationships, unstable work or unstable social our actions. There is no such thing as an
environments. Sanatana Dharma sometimes is innocent victim in the universal scheme of
more loosely defined as the law of virtue. Virtue things. The Yogi grows in consciousness and
creates stability. Clean, pure, restrained, spirit till he becomes an adhikarin a “fit person”
Yoga as a Therapy 9
for realizing reality. He becomes competent enjoy his travels in space and consciousness.
to “claim his birthright of health and Buoyed by this spiritual legacy, the Yogi now
happiness.” But, that is only the beginning of has a raft to cross the ocean of samskara.
his journey. He has arisen! He has been Avidya or ignorance of universal law is
awakened! And now it is his duty to “stop not banished by vidya, the light of conscious
till the goal of moksha” is reached. But, awareness. His eyes are opened. He sees!
though the pilgrimage is long and arduous, Happily and healthily he realizes that he lives
the universe herself/himself/itself grants him not on a small planet, in a small galaxy, tiny
his birthright – health and happiness as the as a grain of sand. He is a universal being, a
reward for obeying natural law. He has the universal citizen obeying the laws of the
health, strength and good cheer to make his cosmos. And the Universe is his own, his
cosmic journey and he has the happiness to native land!
UNDERSTANDING THE SCIENCE OF YOGA
Yogacharya Dr. ANANDA BALAYOGI BHAVANANI
INTRODUCTION : According to Yogamaharishi Dr. Swami

Yoga is a way of life, an experiential science Gitananda Giri Guru Maharaj, one of the
of human nature that enables us to realise our foremost authorities on Rishiculture Ashtanga
real selves. Swami Vivekananda said, “Yoga Yoga in the last century, Yoga is not only a
is really one of the grandest sciences…take up science but is also the mother of all Science.
the study of this science as you would any other He extolled Yoga as the “Mother of All
science of material nature and remember there Sciences” because it contains within its vast
is no mystery and no danger in it.” Yes, Yoga ambit of ancient wisdom, amazing knowledge
is the original, timeless, science of the “Self”. that has been subsequently pursued by all major
Yoga could be rightly termed the science of branches of modern science.
infinite human possibilities as it enables us to
This includes astronomy and cosmology (the
manifest in totality, our inherent potentiality.
nature of the universe), physics (the
It is an in-depth, wholistic, science of man and
fundamental science of matter), the world of
indeed the only science that deals
chemistry, biology (the science of life) and the
simultaneously with all aspects of the
science of man including the science of health
philosophy, psychology and practicality of
(mental, emotional and physical).
conscious evolution. Yoga not only has the
concepts but also the tools and technology No wonder that Dr. Dean Ornish, the eminent
needed for us to find out and realise “Our Self”. American doctor who has shown that Yogic
While modern science tends to look outward lifestyle can reverse heart disease says, “Yoga
through an experimental model, Yoga enables is a system of perfect tools for achieving union
us to search the depths of our own self thus as well as healing” while Dr. IK Taimni, known
realising the ultimate truth of reality through for his great analytical works on Yoga, goes to
an experiential model. the extent of calling Yoga the “Science of
Sciences”.
YOGA AS A SCIENCE :
Chairman, ICYER Yoga can be understood as a body of

at Ananda Ashram, Pondicherry, India. knowledge (vidya) handed down through
www.icyer.com and www.rishiculture.org millennia from Guru to chela. This has been
EFFECT OF YOGIC PRACTICES ON DIFFERENT
SYSTEMS OF HUMAN BODY
Prof. Dr. MADANMOHAN
INTRODUCTION : senses and making our mind one-pointed, calm

The term “Yoga” and the English word “yoke” and alert. The final two limbs of dhyana and
are derived from Samskrit root “yuj” which samadhi result in inner peace, ecstasy, higher
means union. Yoga is a psycho-somatic- level of consciousness and the ultimate union
spiritual discipline for achieving union and of our individual consciousness with the
harmony between our mind, body and soul and Universal Consciousness, resulting in God
the ultimate union of our individual Realization. The result is unfoldment of a
consciousness with the Universal unique spiritual personality that is a blessing
consciousness (Madanmohan, 2008). Yoga is for the whole humanity. Yoga helps in
mind-body technique which involves developing our total personality in an
relaxation, meditation and a set of physical integrated and holistic manner.
exercises performed in sync with breathing.
RELEVANCE TO MEDICAL
Being holistic, it is the best means for achieving
PROFESSIONALS
physical, mental, social and spiritual well being
of the practitioners. This can be achieved by Healthy life can be considered as a by-product
systematic and disciplined practice of Ashtanga of practicing Yogic techniques since it has been
Yoga described by sage Patanjali. The first two observed that Yoga practitioners are physically
limbs of Ashtanga Yoga are yama and niyama and mentally healthier and have better coping
which are ethical code and personal discipline skills to stressors than the normal population.
for the development of our moral, spiritual and Yoga is widely practiced and globally accepted.
social aspects. 3rd and 4th limbs are asana and Hence, it can be very well integrated as a health
pranayama which help in our physical promoting tool in our society. Healthy people
development and improvement of as well as patients may inquisitively approach
physiological functions. 5th and 6th limbs are medical professionals to take consultation
pratyahara and dharna for controlling our about Yoga. Yoga is an experiential science. If
this knowledge about Yoga invokes interest in
Former Director-Professor and Head, the medical professionals and they practice it
Department of Physiology and Programme
themselves, it might open up new avenue in
Director, ACYTER, JIPMER, Pondicherry.
drmadanmohan999@rediffmail.com bringing together our traditional heritage of
YOGA CHIKITSA: YOGA AS A THERAPY
INTRODUCTION: “Yoga Chikitsa is virtually as old as Yoga itself,

The art and science of Yoga is first and foremost indeed, the ‘return of mind that feels separated
a Moksha Shastra meant to facilitate the from the Universe in which it exists’ represents
attainment of the final freedom, liberation or the first Yoga therapy. Yoga Chikitsa could be
termed as “man’s first attempt at unitive
emancipation of Kaivalya. However one of the
understanding of mind-emotions-physical
important by-products of the Yogic way of
distress and is the oldest wholistic concept and
living is attainment of health and wellbeing.
therapy in the world.”
This is brought about by right-use-ness of the
body, emotions and mind with awareness and To achieve this Yogic integration at all levels of
consciousness. This must be understood to be our being, it is essential that we take into
as healthy a dynamic state that may be attained consideration the all encompassing multi
inspite of the individual’s sabija karma that dimensional aspects of Yoga that include the
manifests as their inherent genetic following: a healthy life nourishing diet, a
predispositions and the environment into which healthy and natural environment, a wholistic
lifestyle, adequate bodywork through asanas,
they are born. Yoga also helps us to maintain
mudras and kriyas, invigorating breath work
and sustain this dynamic state of health after it
through the use of pranayama and the production
has been attained though disciplined self effort
of a healthy thought process through the higher
and conscious awareness of life itself.
practices of Jnana Yoga and Raja Yoga.
Yogamaharishi Dr. Swami Gitananda Giri Guru Yogi Swatmarama in the Hatha Yoga
Maharaj, the visionary founder of Ananda Ashram Pradipika, one of the classical Yoga texts gives
at the International Centre for Yoga Education us the assurance, “One who tirelessly practises
and Research (ICYER) in Pondicherry and one Yoga attains success irrespective of whether
of the foremost authorities on Yoga in the past they are young, old decrepit, diseased or weak”.
century, has explained the concept of Yoga He gives us the guarantee that Yoga improves
Chikitsa in the following lucid manner. health of all alike and wards off disease,
provided we properly abide by the rules and
regulations (yuvaa vrddho ativriddho vaa
Chairman, ICYER at Ananda Ashram, vyaadhito durbalo pi vaa abhyaasaat siddhi-
Pondicherry, India. maapnoti sarvayogeshvatandritah-Hatha Yoga
www.icyer.com and www.rishiculture.org
Pradipika I:64).
Yoga as a Therapy 47
YOGIC PERSPECTIVE ON HEALTH: STRUCTURAL ASPECTS OF THE

HUMAN BEING:
Yoga aims to enable the individual to attain
and maintain a dynamic sukha sthanam that Yoga considers that we are not just the physical
may be defined as a dynamic sense of physical, body but are of a multifold universal nature.
mental and spiritual well being. The Bhagavad Concpts of pancha kosha (fivefold aspects of
Gita defines Yoga as samatvam meaning our existence) and trisharira (threefold aspect
thereby that Yoga is equanimity at all levels of our bodily nature) help us understand our
(yogasthah kurukarmani sangam tyaktva multi-dimensional real nature where health and
dhananjaya siddiyasidhyoh samobutva well being result from a dynamic interaction
samatvam yoga uchyate – Bhagavad Gita II: at all levels of existence. At the level of the
48). This may be also understood as a perfect gross body, Yoga and Ayurveda consider that
state of health wherein physical homeostasis the human body is made up of seven
and mental equanimity occur in a balanced and substances. These sapta dhatus are rasa
healthy harmony. (chyle), rakta (blood), maamsa (flesh), medas
(adipose), asthi (bone), majjaa (marrow) and
Yoga understands health and well being as a sukra (semen). Both these ancient health
dynamic continuum of human nature and not sciences understand importance of tridosha
a mere ‘state’ to be attained and maintained. (three humors) whose balance is vital for good
The lowest point on the continuum with the health. Health is further also understood as
lowest speed of vibration is that of death harmony of prana vayus (major energies of
whereas the highest point with the highest physiological function), upa prana vayus
vibration is that of immortality. In between (minor energies of physiological function) and
these two extremes lie the states of normal stability of nadis (subtle energy channels) with
health and disease. For many, their state of proper function of all chakras (major energy
health is defined as a ‘state’ in which they centres that may be correlated to the psycho-
are able to function without hindrance neuro-immuno-endocrine axis).
whereas in reality, health is part of our
QUALITIES OF PHYSICAL HEALTH
evolutionary process towards Divinity. The ACCORDING TO YOGA:
lowest point on the dynamic health
The Yogic view of health is exemplified in the
continuum with lowest speed of vibration
Shvetasvatara Upanishad where it is said that
may be equated with lowest forms of life and
the first signs of entering Yoga are lightness of
mineral matter while the highest point with
body, health, thirstlessness of mind, clearness
highest speed of vibration may be equated
of complexion, a beautiful voice, an agreeable
with Divinity.
odour and scantiness of excretions (laghutvam
sunirmale arogataa bindujayogni diipanam

KAPHA naadiivi-shuddhir hatha siddhi lakshanam-
Hatha Yoga Pradipika II-78).
PITHA In the Patanjala Yoga Darshan we find an
excellent description of the attributes of bodily
VATHA
perfection (kaya sampat). It is said in Vibhuti
Pada that perfection of body includes beauty,
TRIDOSHAS AND HEALTH: gracefulness, strength, and adamantine
The tridosha theory of health and disease hardness (rupa lavanya bala vajra
that developed during the late Vedic period samhananatvani kaya sampat-Yoga Darshan
(circa 1500-800 BC) is common to virtually III: 47). The effulgence that is characteristic
all Indian systems of medicine. Tridosha of good health is also mentioned when it is said
concept has correlation with pancha that deep concentration on samana (energy of
mahabhutas (elements of the manifest digestion) leads to radiant effulgence (samana
universe) as well as triguna (inherent jayat jvalanam -Yoga Darshan III: 41).
qualities of nature). Health is understood QUALITIES OF MENTAL HEALTH
to be the balanced harmony of the three ACCORDING TO YOGA:
humours in accordance with individual
Yoga not only considers physical health but
predisposition while disease results from an
also more importantly mental health. Qualities
imbalanced disharmony.
of a mentally healthy person (stitha prajna) are
arogyam alolupatvam varnaprasadam svara enumerated in the Bhagavad Gita as follows:
sausthavam ca ganghas subho mootra
 Beyond passion, fear and anger (veeta raga
pureesam yoga pravrittim prathamam vadanti-
bhaya krodhah-BG II.56)
Shvetasvatara Upanishad: II-13).
 Devoid of possessiveness and any sense of
The Hatha Yoga Pradipika echoes these egoism (nirmamo nirahamkarah- BG -II.7)
qualities when Yogi Svatmarama says,
 Firm in st eady underst anding and
“Slimness of body, lustre on face, clarity of
unbewildered (sthira buddhir
voice, brightness of eyes, freedom from
asammudhah-BG - V.20)
disease, control over seminal ejaculation,
stimulation of gastric heat and purification of  Engaged in doing good for all living
subtle energy channels are marks of success in creatures (sarva bhutahiteratah- BG V.25)
Hatha Yoga” (vapuh krsatvam vadane  Friendly and compassionate to all beings
prasannataa naadasputatvam nayane (maitrah karuna eva ca- BG XII.13)
 Pure hearted and skillful and without any (dhritih), cleanliness of body, mind and spirit
expectations (anapekshah sucir daksah- BG (saucam), freedom from malice (adroho), and
XII.16) absence of any sense of false pride (naa
The central theme of Yoga is the golden mean, timaanita).
finding the middle path, a constant search for
RELATIONSHIP BETWEEN
moderation and a harmonious homoeostatic FOOD AND HEALTH:
balance. Yoga is the “unitive impulse” of life,
which always seeks to unite diverse streams Yoga emphasizes the importance of not only
into a single powerful force. Proper practice eating the right type of food but also the right
produces an inner balance of mind that remains amount and with the right attitude. Importance
stable and serene even in the midst of chaos. of not eating alone, as well as preparation and
This ancient science shows its adherents a clear serving of food with love are brought out in
path to the “eye of the storm” and ensures a the Yogic scheme of right living. Guna
stability that endures within, even as the (inherent nature) of food is taken into
cyclone rages externally. consideration to attain and maintain good
health. Modern science of diet can learn a lot
QUALITIES OF SPIRITUAL HEALTH
from this ancient concept of classification of
ACCORDING TO YOGA:
food according to inherent nature as it is a
The Bhagavad Gita delineates qualities of a totally neglected aspect of modern diet. The
spiritually healthy person in verses 1, 2 and 3 great Tamil poet-saint Tiruvalluvar offers sane
of chapter XVI. These include: fearlessness advice on right eating when he says, “He who
(abhayam), purity of inner being (sattva eats after the previous meal has been digested,
samshuddhih), steadfastness in the path of needs not any medicine.” (marunthue-na
spiritual knowledge (jnanayoga vyavasthitih), vaendaavaam yaakkaikku arundi-yathu
charity (danam), self control (dama), spirit of atrathu poatri unnin-Tirukkural 942). He also
sacrifice (yajna), self analysis (svadhyaya), says that life in the body becomes a pleasure if
disciplined life (tapa), uprightness (arjavam), we eat food to digestive measure (attraal
non violence (ahimsa), truthfulness (satyam), alavuarinthu unga aghduudambu pettraan
freedom from unrighteous anger (akrodhah), nedithu uikkum aaru-Tirukkural 943).
spirit of renunciation (tyagah), tranquility
(shanti), aversion to any defamation He also invokes the Yogic concept of mitahara
(apaishunam), compassion for all living by advising that “eating medium quantity of
creatures (daya bhutesv), non covetedness agreeable foods produces health and
(aloluptvam), gentleness (maardavam), noble wellbeing” (maarupaaduillaatha undi
modesty (hrir acaapalam), dinamic vigour marutthu-unnin oorupaadu illai uyirkku -
(tejah), forgiveness (kshama), fortitude Tirukkural 945).
YOGA CHIKITSA – YOGA THERAPY
ORIGIN, SCOPE AND PRACTICAL APPLICATION
Yogamaharishi
Dr. SWAMI GITANANDA GIRI GURU MAHARAJ
Yoga Chikitsa is virtually as old as Yoga itself, of Yoga treatment that are acceptable within
indeed, the “return of mind that feels separated the overall concept of the Yoga Darshan. By
from the Universe in which it exists” represents expanding some of the sub-headings, I could
the first Yoga therapy. Yoga Chikitsa could be have elaborated on the fifty-two major sections
termed man’s first attempt at unitive presented so that a total of 108 major and minor
understanding of mind-emotions-physical applications of Yoga therapy and treatment are
distress and is the oldest wholistic concept and considered. Many of the present divisions or
therapy in the world. Western therapists are sections contain one or more distinct therapies
now approaching Unitive Understanding but for sake of brevity, only 52 sections are
(Yoga) and wholistic therapies (Yoga Chikitsa) considered. Many interested in Yoga Chikitsa
with “Yoga like practices.” Many of these will belabor or disagree with many of the
Western practices are being absorbed into general sections I have described. Others will
Indian therapies because our own Indian state that there is no classical authority for Yoga
Therapists are not aware of the scope of Yoga Chikitsa, while still others will elaborate how
Chikitsa and quickly take up these modern and difficult it is to use such an ancient science in
often less practical but m ore costly therapies. practical application as a modern therapy.
Yoga is the loser when this happens, as all Indeed, it is difficult for three reasons: firstly,
Western therapies are directed to the Western there is little information available to the
hedonistic concepts and vulgar materialistic seeking Yoga therapist on Yoga Chikitsa itself.
ends or goals, rather than the spiritual concepts Secondly, many therapists wishing to use Yoga
to be achieved through Yoga. Chikitsa are nor personally involved in Yoga,
and therefore, miss the real scope for Yoga
In this presentation I am trying to open up a
Chikitsa in dealing with the problems of
wider view of Yoga and its application as a
modern man. Finally, the patient of Yoga
therapy by introducing some fifty-two sections
Chikitsa is a distinct problem. He wants to be
Founder, ICYER at Ananda Ashram, healthy instantly…have an instant cure. That
Pondicherry, India. has been promised to him by popular,
www.rishiculture.org aggressive and all too misleading
pharmaceutical advertisements, and the bias of Self is “Ease”. A loss of “Ease” creates “Dis-
modern physicians East and West to anything ease”. Duality is the first insanity, the first
as “offbeat” as Yoga Chikitsa. Yet, there is no disease, the unreasonable thought that “I am
other hope for real cure of the diseases of man different from the whole…. I am unique. I am
except with the wholistic method employed in me.” The ego is a manifestation of disease. Only
Yoga Chikitsa. a distorted ego could feel alone, suffer from
“the lonely disease”, in a Universe, a Cosmos
Modern medical science enumerates some
totally filled with the Self.
4,000 diseases and disorders of the body and
mind in modern medicine and psychology. Because man has failed to maintain a unified
Yoga views this vast proliferation of diseases view of himself in respect to Ultimate Reality,
as a natural outcome of the stress and strain a harmonious blend of his personality in
created by desire fostered by modern relationship to his hidden universality, he is
propaganda and the abuse of the body anything but a Yogi. He can be described as a
condoned on all sides even by religion, science rogi suffering from roga, disease; a bhogi, a
and philosophy. Add to this the synthetic junk seeker of bhoga, hedonistic pleasure, and if he
food diet of modern society and you have the survives this role as either or both he can be
possibility of endless disorders developing… considered little more than an “old phogi” in
even the extinction of man by his own his latter years. Good health, the absence of
ignorance and misdeeds. Yoga, a wholistic, disease, involves a universal philosophy of life,
unified concept of Oneness, is termed in an appropriate Unified Style of Living, and
Sanskrit adwaitam or non-dual in nature. It where necessary, proper, wholistic treatment
suggests happiness, harmony and ease. Dis- for disorders which may arise as the result of
ease is created when duality or dwaitam arises past karma. Indeed, it may be necessary to
in the human mind. This false concept of understand the role that one’s personal karma
duality has produced all of the conflicts of plays in the onset of human disorders and the
human mind and the vast list of human ultimate alleviation or cure of these disorders.
disorders afflicting man. Duality-disease-is the
Modern science has failed to meet the demands
cause of man’s downfall. Adwaita Vedanta,
of the needy of the world, whatever that need
Yoga, and other wholistic concepts return man
may be. Indeed, there is every evidence that
to his pristine, whole nature. Anything other
man is much more ill than at any time in the
than this leads only to human disorders.
past and this is especially true with chronic
All diseases, maladies, tensions, are disorders, which have plagued us with
manifestations of divisions of what should be crippling, refractory conditions that seem to
man’s complete nature, the Atman or Self. This defy the wisdom of science and modern
discoveries. Perhaps it is time to look to the Ashrams, should be prevailed upon to sponsor
East, especially India, who already has proved Yoga therapy courses of a degree and non-
to the world to be the mother of religions and degree category. During the period of training,
philosophies and re-discovers the use of our the Yoga therapist or Yoga physician should
Vedic Sciences of Ayurveda and Yoga Chikitsa. undergo strict Yoga discipline for greater
Ayurveda once employed Yoga-like technique understanding of basic Yoga concepts and
as a part of its method of treatment. Yoga precepts. Courses in Yoga Chikitsa should be
Chikitsa has drawn heavily from the science broad-based and admit all categories of
of Ayurveda. Ayuryoga, a coined term, would therapists regardless of caste, colour, or
indicate a re-blending of the two, into Ayur financial condition. The main criteria should
Chikitsa of Yoga Chikitsa. In recent times, be that the candidate has a deep desire for
Ayurveda has been recognized by the World spiritual un-foldment along the path of Yoga
Health Organization as a practical medical and to serve suffering humanity through the
system and Yoga Chikitsa has been accepted science of Yoga Chikitsa.
by the Government of India, Ministry of
Health, as an indigenous Medical System. Diploma graduates should be employed by
Together these two ancient Indian Sciences Ashrams, Yoga Centres and Centres that could
could alter the course of human suffering and make use of a Yoga therapy specialist. Ample
more so, human evolution. While man suffers funds should be made available to institutions
in mind and body, he distorts the Universe in training therapists on a professional basis. Yoga
which he lives through his view. Happy, healthy Chikitsa centres should be independent of and
man would create a heaven here on Earth. free from a-Yogic influences, a-Yogic
environment, and any a-Yogic manipulations
Fragmentary knowledge of this vast system of
from any source religious, political, or personal.
medicine exists throughout various parts of
Yoga Chikitsa training should be encouraged
India and many Yoga experts already employ
in India’s widely advertised “barefoot doctor”
some form of Yoga Chikitsa in their centres. It
medical system. Thereby, any of the objections
will be necessary to gather existing information
made by concerned scientific groups would be
and knowledge together, or under a number of
overcome by the employment of Yoga Chikitsa
classifications for analysis and evaluation and
on a National basis and to ensure that we bring
certain diagnostic and treatment methods
about a vast change on the Indian scene. The
adopted. Treatment of physical, emotional and
mental disorders should be kept within Yogic slogan “Health for All by the Year 2,000” was
parameters. It is not wise to employ non-Yogic an empty slogan, a mockery of possibility, an
concepts or methods in Yoga Chikitsa. Existing intellectual absurdity became Yoga Chikitsa
centres, which include some well-established was not part to play in the scheme of things.
The need for an indigenous, wholistic therapy Six-Month International Yoga Sadhana
in India alone would justify that Yoga Chikitsa Course.
be developed and taught in special institutions,
YOGA CHIKITSA – YOGA THERAPY:
Ashrams and Yoga Centres. That wholistic
1. Yoga Anatomy:
therapy is now popular in Western countries
and particularly, North America is an extra While Western medical anatomy deals with the
impetus for those interested in Yoga Chikitsa concept of only one physical body, Yoga
to make valuable contacts with the West. The Chikitsa involves a study and consideration, if
Government of India should be interested in only conceptual, of the pancha kosha, five
allotting funds for Yoga centres already in bodies of man. Yoga Chikitsa must be deeply
existence for study and training in Yoga concerned with the study and knowledge of the
Chikitsa, but there need be no delay while psychic chakras, prana nadis and bindus, as
awaiting Government sponsorship and well as an application of Yoga Chikitsa that
assistance. takes in the consideration of many concepts not
found in Western terminology. The study of
There are a number of Ashrams and Yoga Yoga Anatomy would borrow heavily from
Institutions in India now employing some form terms and concepts used in Ayurveda, Siddha
of Yoga Chikitsa and others investigating Yoga Vaidya, Samkhya and Yoga.
phenomena on a scientific basis for application
as therapy. Most of the scientific research in 2. Yoga Physiology:
India today is on the use of Hatha Yoga asanas, In Yoga Chikitsa, a wider knowledge of the
pranayama, and some form of meditation for physiology or function of the five bodies would
the alleviation of distress conditions. Scientific be a necessary study and application of the
appraisal has shown the wonderful possibilities workings of the various koshas in harmony or
of the practical application of many Yoga symbiosis. A knowledge of the trigunic nature,
techniques as Yoga therapy. Excellent facilities vasanas, and doshas, would be a necessity and
exist for study, therapy training, research in most important, the effect of the various pranas
Yoga Chikitsa, and practical application of and the shutdown of body organs when one or
techniques at Yoga Chikitsa Clinics helping more of the major or minor pranas is not
many patients back to health and happiness functioning. Yoga anatomy and physiology
through the practical application of Yoga should be a compulsory study for anyone
training and Yoga therapy. Ananda Ashram, the practising Yoga Chikitsa profesionally.
headquarters of Yoga Jivana Satsanga
3. Yoga Philosophy:
(International) has been conducting such
training courses since 1968 onwards and most Yoga has a wholistic, universal concept of life
of the therapies that follow are taught in the and a very positive outlook on the spiritual
SECTION II
YOGA IN
CARDIOVASCULAR CONDITIONS
ROLE OF YOGA IN PREVENTION AND MANAGEMENT OF
CARDIOVASCULAR DISEASE : THE JIPMER EXPERIENCE
Prof. Dr. MADANMOHAN
Non-communicable diseases, including It needs to be emphasized that Allopathy does

cardiovascular diseases comprise more than not have all the answers for chronic,
60% of health problems and are a major burden degenerative disorders whose incidence is
on our health care delivery system. In developed rising by the day. Being high-tech and
countries, cardiovascular disease accounts for expensive, modern medicine has not been able
30% of all cause mortality and the incidence is to deliver health care to large sections of our
more among the elderly. population. State of-the-art technology and
expensive medicine automatically limits the
India is catching up fast with an alarming
reach of modern medicine. Allopathy has not
increase in the incidence of hypertension and
been able to prevent and cure lifestyle-based
coronary artery disease. It is a matter of great
chronic degenerative disorders that are the bane
concern that young Indian professionals who
of modern society and impose significant
are at the peak of their life and career are
morbidity and mortality.
becoming victims of cardiovascular diseases.
In spite of awesome advances in modern It is clear that there is a pressing need for
medicine, globally millions die of introducing Yoga as an add-on, complimentary
cardiovascular diseases every year. Allopathy system to augment modern medicare. Modern
depends on powerful drugs that have many medicine as well as Yoga have sound scientific
undesirable side effects, especially when basis and are, therefore, natural allies. Their
administered over a period of time. Many merger will give us an enlightened, holistic and
hypertensives and heart patients have to take highly effective health care delivery system that
prolonged drug treatment with the consequent will be a boon to our society.
financial burden and undesirable side effects.
Cardiovascular disease is basically a lifestyle
disorder. Hence, lifestyle modification along
with usual medicare should be adopted as the
Former Director-Professor and Head,
Department of Physiology and strategy for its prevention and management.
Programme Director, The goal of lifestyle modification should be to
ACYTER, JIPMER, Pondicherry. modify risk factors and improve quality of life
drmadanmohan999@rediffmail.com
so that the need for drugs and interventional
HYPERTENSION AND ITS YOGIC MANAGEMENT
INTRODUCTION: as “primary” or “essential” hypertension. Most

One of the most common health disorders of these patients have no clue to their condition
prevalent today is hypertension or high blood as there may not be any symptoms, giving it
pressure. This occurs when pressure inside the the name “the silent killer.” Even when
blood vessels is higher than the normal symptoms are noticeable they are vague like
expected values for age and gender. Yoga when blurred vision, dizziness, headache, and nausea.
adopted as a way of life, has a lot to offer for Unfortunately, by that time, serious damage
those suffering from this stress-induced may have already occurred in blood vessels,
psychosomatic lifestyle disorder that is a silent heart, eyes, brain, or kidneys.
killer. Various studies have shown the potential
In less than 10%, the cause of the hypertension
of Yoga as an effective preventive measure as
is known and so therefore, is called secondary
well as adjunct therapy for hypertension.
hypertension. Conditions that can cause
DIAGNOSIS: secondary hypertension include pre-eclampsia,
Hypertension should be diagnosed only after endocrine disorders, coarctation of the aorta,
taking several readings. The blood pressure kidney disease, sleep apnea and medication
needs to be taken at least two times, and each such as birth control pills. Risk factors for
reading must be from a different day. If the hypertension include being overweight, having
average of these blood pressure readings is diabetes, being a male over the age of 45 (or a
more than 140/90, hypertension can be female over 55), being of African American
diagnosed. A single reading that is more than descent and eating a lot of salty foods.
140/90 doesn’t necessarily confirm Hypertension is worsened by smoking,
hypertension but requires further monitoring. excessive alcohol consumption, prolonged and
poorly managed stress, a diet high in fat and /
ETIO-PATHOGENESIS: or salt and lack of exercise.
The primary cause of the hypertension is not
identifiable in 90% of patients, hence known Shockingly, this author has found that many
doctors start their patients on antihypertensive
Chairman, ICYER at Ananda Ashram, medication after taking just a single isolated
Pondicherry, India. reading. This is quite disheartening, for once
www.icyer.com and www.rishiculture.org you start someone on anti-hypertensives it is
Yoga in Cardiovascular Conditions 99
then usually a lifelong affair. The baseline We shouldn’t be impatient as it may take three
understanding to be developed is that you need to six months before full benefits of lifestyle
to be checked at least on two or more different modifications begin to manifest. These lifestyle
occasions before starting medication and first modifications include exercising regularly,
line of treatment should be lifestyle losing weight, reducing salt consumption,
modification and not drugs. changing over to a heart healthy diet and
drinking less alcohol. We must always
RISKS ASSOCIATED WITH
HYPERTENSION:
 Lose weight, if possible
Health problems in the hypertensive don’t
 Limit alcohol intake or never start !
occur over days, weeks, or even months but
are rather found to occur over many years and  Increase aerobic physical activity
affects nearly every part of the human body.  Reduce sodium intake to no more than
By adding strain to walls of the blood vessels, 100mmoL/d
hypertension makes them more likely to
 Maintain adequate dietary calcium,
develop atherosclerosis with a buildup of fat potassium and magnesium
and cholesterol and “hardening” of arteries that
 St op smoking and reduce dietary
in turn puts extra strain on the heart as it pumps
saturated fat and cholesterol
blood through the narrowed arteries. Over a
period of time, this increases the risk of heart
disease, stroke, heart attack as well as eye and remember that the control of hypertension
kidney damage. requires a lifelong commitment irrespective of
whether medications are used or not.
MANAGING HYPERTENSION:
Major lifestyle modifications needed to treat
The initial strategy in managing hypertension
hypertension defined in the Seventh Report of
should always include a dynamic advocacy of
the Joint National Committee on Prevention,
lifestyle changes. However in patients whose
Detection, Evaluation, and Treatment of High
BP is high, medications will need to be taken
along with lifestyle modifications until the Blood Pressure (JNC 7) and the World Health
condition stabilizes. O rgani zat ion - I nter nat iona l S ocie ty
Hypertension (WHO/ISH) guidelines are given
The aim should be to lower the blood pressure in the table above.
as close to the normal range as possible. Many
therapists seem to forget that lifestyle changes Yoga however takes a more detailed view of
are the first step in hypertension treatment. hypertension and hence the prevention as well
These changes can also improve quality of the as management of hypertension from the Yogic
patient’s life as well. point of view will be discussed below.
RECOMMENDED READING: Sacks FM, Svetkey LP, Vollmer WM, et al. Effects
Burt VL, Cutler JA, Higgins M, et al. Trends in the on blood pressure of reduced dietary sodium
prevalence, awareness, treatment and control and the Dietary Approaches to Stop
of hypertension in the adult US population: Hypertension (DASH) diet. N Engl J Med
Data from Health Examination Surveys 1960- 2001; 344: 3-10.
1991. Hypertension 1995; 26: 60-69.
Selvamuthy W, Sridharan K, Ray US et al. A new
Chobanian AV, Bakris GL, Black HR, et al. The
physiological approach to control of essential
Seventh Report of the Joint National
hypertension. Indian J Physiol Pharmacol
Committee on Prevention, Detection,
1998; 42: 205–13.
Evaluation, and Treatment of High Blood
Pressure: the JNC 7 report. JAMA 2003; 289: Swarupananda Swami. Srimad Bhagavad Gita.
2560-72. Advaita Ashrama, Kolkata. 2007
Datey KK, Deshmukh SN, Dalvi CP, Vinekar SL.
Vijayalakshmi P, Madanmohan, Bhavanani AB,
"Shavasana": A yogic exer cise in the
Asmita Patil and Kumar Babu P. Modulation
management of hypertension. Angiology
1969; 20: 325-33. of stress induced by isometric handgrip test
in hypertensive patients following yogic
Kastarinen MJ, Puska PM, Korhonen MH, et al. relaxation training. Indian J Physiol
Non-pharmacological treatment of Pharmacol 2004; 48: 59–64
hypertension in primary health care: A 2-year
open randomized controlled trial of lifestyle Weinberger MH, Fineberg NS, Fineberg SE et al.
intervention against hypertension in eastern Salt sensitivity, pulse pressure, and death in
Finland. J Hypertens 2002; 20: 2505-12. normal and hypertensive humans.
Madanmohan, Rai UC, Balavittal V, Thombre DP, Hypertension 2001; 37: 429-32.
Swami Gitananda. Cardiorespiratory changes
Whelton PK, He J, Appel LJ et al., for the National
during savitri pranayama and shavasan. The
High Blood Pressure Education Program
Yoga Review 1983; 3 (1): 25–34.
Coordinating Committee. Primary prevention
Murugesan R, Govindarajulu N, Bera TK. Effect of of hypertension. Clinical and public health
selected yogic practices on the management advisory from the National High Blood
of hypertension. Indian J Physiol Pharmacol Pressure Education Program. JAMA 2002;
2000; 44: 207–10.
288: 1882-88.
Norman M. Kaplan. Lifestyle modifications for
Working Group on Pr imary Prevention of
prevention and treatment of hypertension.J
Clin Hypertens 2004, 6: 716-19. Hypertension. Report of the National High
Blood Pressure Education Program Working
Patel C, North WR. Randomised controlled trial of Group on Pr imary Pr evention of
yoga and biofeedback in management of Hypertension. Arch Intern Med 1993; 153:
hypertension. Lancet 1975; 19: 93–95.
186-208.
YOGA PRACTICES FOR PREVENTION AND
MANAGEMENT OF HYPERTENSION
BASIC WARMING UP PRACTICES
Jathis are basic movements of the body parts Open the legs two feet apart and keep the hands
that help to release pent up tensions in those on the hip. Move the torso in all four directions
parts. They increase circulation to the part and clock-wise and anti clock-wise in a grinding
also the flow of pranic energy is increased due action. Then do it in a continuous manner. Bend
to the movements. A few of these practices will forward and perform some toe touching with a
be described below. bouncing action. Bounce to the front, and then
move to your left. Move to your right and then
Take up a comfortable standing position such
come back to the front and then back to the
as the samasthiti asana. Stand on one leg and
standing position.
shake the other leg. Repeat on the other side
and then alternate a few times between right Spread your feet a bit and lift both your arms
and left. Stand on both legs and start to shake to the side. Start to twist your torso from side
your hands one at a time. Alternate between to side a few times. Feel the stretch in your
the right and left a few times and then start to hip region and back. Come back to the standing
shake both hands at the same time. Shake your position and relax with deep breathing for some
hands and move them up, down, to the left and time.
to the right. Shake your hands all around you
Sit down with both legs stretched out in front
in a circular movement. This helps to energize
of you. Draw your right knee up to your chest
the pranamaya kosha, our energy sheath or
and then kick out with a whooshing sound.
subtle body. Come back to the standing
Perform the same action on the left side.
position.
Continue to alternate legs for some time. Draw
Chairman, ICYER at Ananda Ashram, up both your knees and do the same action with
Pondicherry, India. a whooshing sound as you release the feet.
www.icyer.com and www.rishiculture.org Relax with your feet stretched out in front.
YOGA ASANAS :
TALA KRIYA:
The term, “tala” refers to a palmyra tree and you should
try to stretch yourself as tall as that tree while performing
this practice. Take up a comfortable and stable samasthiti
asana.
Breathe in and lift both arms up over your head until they
are parallel to each other. let the palms of both hands face
inward and then go up onto your toes and stretch up as
high as possible. Hold the breath and feel the healthy stretch
along your whole body from toes to finger tips.
Breathe out and relax your arms back to your sides while
coming back to the flat foot posture. Repeat the practice
two more times at each session for maximum benefit. With
practice the posture can be held for a longer time and
normal breathing done while holding the posture for 30 to
45 seconds.
Tala kriya
HASTHA KONA KRIYA:
Stand in a steady samasthiti asana with your arms by your
side. Breathe in and lift your right arm over your head.
Try to extend the arm over your head towards the left as
far as possible without bending it. This gives a good stretch
to the entire right side of the body. Slowly start to breathe
out and lower your arm slowly back to the side. Repeat
the practice a few more times.
Make sure that you lift your arm on the in breath and lower
it on the out breath. Perform the practice on the opposite
side by lifting your left arm over your head while breathing
in. Extend it as far towards the right as possible without
bending it. Feel the excellent stretch on the entire left side
of your body. Lower your arm back to your side while
Hastha kona kriya breathing out. Repeat the practice a few more times.
Hastha kona kriya helps to stretch and tone up the

musculature of the arms, shoulders and the para-spinal area
in a way not done in day-to-day life. This helps trigger the
relaxation response in these tissues that are normally tensed
due to disuse, misuse and abuse. A sense of profound
relaxation is obtained after the practice of this activity that
is also known as the ardha kati chakra asana.
TRIKONA ASANA:
Stand in samasthiti asana. Place your feet two to three
feet apart facing forwards. Stretch your arms to the sides
so that they are pulling the chest in opposite directions.
Turn your head and right foot to the right side and slowly
Trikona asana
bring your right hand down to the right foot and place the
palm of the right hand on the ground in front of the right
foot. Look up at the middle finger of the left hand. Let the
entire torso get a good twist and stretch.
Hold the position for 30 seconds while performing deep

breathing. Release and come back up to the open arm
position and then do the opposite side by placing your left
hand down in front of the left foot. Hold the position for
30 seconds while performing deep breathing. When ready
come back up to the samasthiti asana and relax with a few
rounds of deep breathing.
MERU ASANA:
This head below the heart posture may help reset the
baroreceptor sensitivity as well as re-orient the flow of
energy in the psycho-neuro-immuno-endocrine axis.
From samasthiti bend forward and perform the mountain

posture. Straighten your knees and raise your buttocks up
with soles of both your feet are flat the ground. Keep your
hands and feet in parallel so that the right hand and right
leg as well as the left hand and leg are in a single line. Try
Meru asana to push your head in towards your abdomen and look at
IMPORTANCE OF BODY MASS INDEX AND WAIST
CIRCUMFERENCE IN PREEMPTING POSSIBLE
COMPLICATIONS OF OBESITY
INTRODUCTION: These are simple and can be measured in any

“Heyam dukkam anagatham” says Maharishi out patient setting to evaluate obesity.
Patanjali, warning us to identify and prevent BODY MASS INDEX:
those miseries, yet to manifest. This is a very
The BMI has been recognized worldwide as
sane approach to Yoga therapy and is true in
an effective method of quantifying obesity by
the case of the modern pandemic of obesity
the World Health Organization, the National
that is threatening the health and subsequently
Institutes of Health, and the Centers for Disease
even the wealth of the entire world. Early
Control and Prevention, USA. It is a simple
identification and classification of obesity is
and cost effective method of assessment that
vital for management and effective prevention
can be used with great benefit everywhere and
of the progressive complications.
is derived from a formula that uses the weight
The natural progression of the disorder is from and height to estimate body fat and health risks.
a state of being overweight to being obese and Normal range of the BMI is between 18.5 and
ultimately ending up being morbidly obese. If 24.9 units. Those between 25 and 29.9 are
this is not controlled in the early stage with considered overweight and if it is 30 or greater,
right management then complications begin to the person is considered to obese. BMI above
appear on the symptomatic horizon with a 40 is considered extremely or morbidly obese
potential to cause death and disability for and usually requires surgical intervention.
millions around the globe.
WAIST CIRCUMFERENCE:
The Body Mass Index (BMI) and Waist Guidelines from the National Heart, Lung, and
Circumference (waist circumference) are Blood Institute, USA suggest that in addition
objective measures that are normally used to to BMI measurements, waist circumference
detect and classify the state and level of obesity. should also be assessed. The guidelines specify
that the presence of excess fat in the abdomen
Chairman, ICYER at Ananda Ashram, that is out of proportion to an individual’s total
Pondicherry, India. body fat is an independent predictor of risk
factors and morbidity.
YOGA PRACTICES FOR THE PREVENTION AND
MANAGEMENT OF DIABETES MELLITUS
INTRODUCTION: Diet:
Yoga is an integrated way of life in which  Regular small meals with complex
awareness and consciousness play a great part carbohydrates.
in guiding our spiritual evolution through life
 Avoid refined foodstuffs and junk food.
in the social system itself by understanding that
 Take lots of green vegetable salads, bitter
“Yoga is the science and art of right-use-ness
gourd and neem.
of body, emotions and mind”.
 Maintain good hydration.
Yoga can play a major role in prevention and
control of diabetes mellitus that is turning out Suryanamaskar: Performance of three to six
to be one of the major killers of the modern rounds of suryanamaskar helps utilize excess
world. Yoga is of special value to those glucose and speed up the metabolism and
suffering from type-2 or non insulin dependent induce weight loss in obese patients. Jathis and
diabetes as it helps to sensitize the body cells other loosening techniques are a good way to
to the insulin and helps the body fight the prepare oneself for other more challenging
hyperglycemic state in an effective manner. practices and may be used as warming up
practices too.
The healthy exercise and weight loss produced
Asanas: Various asanas help in the resetting
by Yoga as well as the dietary aspects when
and remodelling of neuro-endocrine and
followed religiously and regularly can help
muscular systems with healthy compression of
prevent and control this disorder to a great
inner organs.
extent.
 Twisting poses:
YOGA THERAPY PROGRAMME:
From standing position: Trikona and
General exercise: It is important to use up the parshva kona asana, ardhakati chakra
excess blood sugar by regular exercise. Walk asana.
whenever possible and skipping or swimming
From sitting position: Vakra asana, ardha
are good adjuvants to the Yoga therapy
matsyendra asana, bharadwaja asana,
programme.
shashanga asana.
From reclining position: Jataraparivartan pranayama, nadi shuddhi pranayama (aloma

asana and its variations. viloma in the Gitananda tradition) may be used
 Abdominal pressure poses: for stress reduction that will enable homeostatic
balance to occur in a natural manner.
From the sitting position: Utkata asana,
janu shirasa asana, pashchimottana asana, Kriyas: Kunjal, nauli, kapalabhati, agnisara,
nava asana, yogamudra asana, stambam shankha prakshalana are useful to aid the
asana and mayura asana are useful to give natural processes of elimination (mala
a healthy self-massage to internal organs of shuddhi).
the abdomino-pelvic and thoracic regions.
Mudras and Bandhas: Viparita karani and
From the reclining position: Eka and dwi
maha mudra as well as the uddiyana, moola
pada pavanamukta asana, eka and dwi
and jalandhara bandhas work on the neuro-
pada dhanura asana, bhujanga asana, eka
endocrine axis and restore normalcy.
and dwi pada shalabha asana, nouka asana
are all excellent for improving the altered Relaxation: Shava asana, makara asana and
metabolism. kaya kriya for psycho-somatic relaxation.
 Topsy turvy positions:
Dharana: Mandala dharana on all chakras
Sarvanga asana, janusirasa sarvanga with emphasis on manipura chakra and the
asana, karnapida asana and hala asana sound of ram (rung) to activate the endocrine
Pranayamas: Vibhaga and pranava pancreas. When the mind is calmed and focused
pranayamas with special emphasis on adam inwardly with positive intent, healing energies
pranayama and aaa sound. Bhastrika will flow seamlessly throughout the body
pranayama may help to utilize the excess blood systems creating an opportunity for health and
glucose while savitri pranayama, chandra nadi wellbeing to manifest naturally.
Yoga in Metabolic Conditions 133
POSTULATED MECHANISMS BY WHICH YOGA CAN HELP REDUCE RISK FOR

TYPE 2 DIABETES MELLITUS AND ITS COMPLICATIONS
Vagal
stimulation
Yoga intervention:
Pathway 2

Parasympathetic
Yoga intervention: activation
Pathway 1
 Perceived stress
 Activation/reactivity  Inflammatory cytokines
of sympathoadrenal  Heart rate, blood pressure
system and HPA axis
Enhanced metabolic and

psychological profile
 Insulin sensitivity Improved coagulation
 Glucose tolerance / fibrinolytic profile
Improved lipid profile  Oxidative stress
 Visceral adiposity  Endothelial function
Improved mood
Reduced risk for:

Type 2 diabetes and complications of
Type 2 Diabetes
Innes KE, Vincent HK. The Influence of Yoga-based programs on risk profiles in adults
with type 2 diabetes mellitus: A systematic review eCAM 2007; 4: 469-86.
SECTION IV
YOGA AND
RESPIRATORY DISORDERS
SWARODAYA VIGJNAN:
A SCIENTIFIC STUDY OF THE NASAL CYCLE
Yoga is the evolutionary process of integration the two halves of the body. The best practical
(yuj = union). In the Bhagavad Gita, Lord example of this concept is found in the study
Krishna says “samatvam yoga uchyate” (Yoga of the nasal cycle.
is harmonious balance). The Yogic concept of
The nasal cycle is an ultradian rhythm of nasal
loma viloma (balancing the dwandwas)
congestion and decongestion with a quasi-
encompasses the wide variety of processes in
periodicity of 60 to 240 minutes. Keyser made
our body, emotions and mind and thus brings
the first formal description and the use of the
about this equanimity of the mind. Yoga and
term nasal cycle in 1895. However the concept
Tantra emphasize the balance between the two
of the nasal cycle and an understanding of its
halves of the body in terms of loma and viloma.
role in our life had existed for long before that
The right side of the body is considered to be
in Indian thought. The Vedic science of
of masculine nature, endowed with warm,
understanding the function of the nasal cycle
golden, positive, pranic energy and represented
was known as swarodaya vigjnan (swara =
by the pingala nadi (energy channel on the right
sonorous sound produced by the airflow
of the sushumna). The left side of the body is
through the nostrils in the nasal cycle, udaya =
considered feminine and endowed with cool,
functioning state, and vigjnan = knowledge).
silvery, negatie, apanic energy and represented
The Shivaswarodaya, an ancient treatise in
by the ida nadi (energy channel on the left of
Sanskrit literature advises the Yogi to undertake
the sushumna). The sushumna nadi is the
quieter, passive activities (soumya karya) when
energy channel that runs down the middle of
the left nostril flow is dominant (ida or chandra
the central canal of the spinal cord. (Note: All
swara), to engage in challenging and exertional
these energy channels are in the pranamaya
activities (roudra karya) when right nostril is
kosha and above, though they do have
dominant (pingala or surya swara) and to relax
correlating structures in physical body). The
or meditate when the bilateral nasal flow is
Yogin attempts to understand, harness and
operational (sushumna swara) as it was
bring about a balance between the energies of
considered to be unsuitable for performance
Chairman, ICYER at Ananda Ashram, of worldly activities. Ida swara (left nostril
Pondicherry, India.
dominance) is described as feminine, shakti and
moon-like (chandra) while pingala swara
Yoga and Respiratory Disorders 145
PROPOSED RELATIONSHIPS AMONG DYSPNEA, BENEFITS OF YOGA AND

OUTCOMES OF PARTICIPATION IN A YOGA PROGRAM
Mechanisms & Correlates Proposed Benefits Proposed Outcomes

of Dyspnea of Yoga Training of Yoga Training
 Respiratory rate
 Airway resistance
Hyperinflation  Respiratory muscle
Hyperventilation  Dyspnea
strength  Dyspnea – related
Hypoxemia
Hypercapnea distress
 Work of breathing  Autonomic arousal  Depression
Respiratory muscle  Heart rate  Anxiety
weakness  HRQoL
Deconditioning  Physical performance
 Depression
Depression  Anxiety
Anxiety  Panic Attacks
Fatigue  Confidence for control
of breathing
 Muscle strength
 Balance
 Coordination
 Flexibility
Donesky-Cuenco D, Nguyen HQ, Paul S, Carrieri-Kohlman V. Yoga Therapy Decreases

Dyspnea-Related Distress and Improves Functional Performance in People with Chronic
Obstructive Pulmonary Disease: A Pilot Study. Journal of Alternative and Complementary
Medicine 2009; 15: 225–234.
YOGA FOR BREATHING DISORDERS
INTRODUCTION: cause, can we bring back for the patient the

Dyspnea, difficult breathing, is a condition as basic good health so necessary for man.
old as the medical history of man, and some of
This article is an attempt to present some
the problems of breathing begin as early as the
methods to attain to a new state of health
“first breath of life” for many a human. Not
through the use of Rishiculture Ashtanga Yoga
only is it a serious affliction robbing man of
techniques. These techniques are equally
his health, wealth and happiness, but a major
valuable for a new student to Yoga, as they
challenge to doctors and medical researchers.
develop strong, healthy, and robust lungs. Any
It has presented the greatest challenge to those
Yoga enthusiast who has not used these
doctors who use medication alone as their form
particular techniques earlier will find a new
of treatment. This is not to say that medication
dimension added to their present practice of
and drug treatment may not play a valuable part
Yoga when they use these practices.
in acute, life threatening, crisis conditions.
Thousands are alive today because of the AGGRAVATING FACTORS:
discovery of life saving drugs administered For anyone who has breathing difficulties, the
during a crisis as well as the life saving critical use of these techniques will soon correct such
care units in modern hospitals. conditions, but we should remember that most
breathing difficulties may be aggravated by a
However, medication is not the answer and the
number of other factors such as:
condition usually returns, sometimes with
greater intensity than in the original instance. Environmental circumstances: Air pollution
Drug therapy alone cannot work because it does and working in areas where noxious, gaseous
not deal with the cause of the problem, the substances are discharged into the air from
faulty breathing. Suppression of symptoms factories and heavy industries or discharged
alone should not be dignified by the name from the exhausts of automobiles, buses, or
“cure” in any system of medicine. We must not lorries may cause serious lung damage.
forget that it is only by eliminating the root
Destructive personal habits: Smoking of
Chairman, ICYER at Ananda Ashram, cigarettes, chewing of pan, inhalation of snuff
Pondicherry, India.
and the misuse of certain drugs destroy the
ciliary lining as well as dampen the body’s
SCIENTIFIC BASIS FOR SOME YOGA PRACTICES
IN SINUSITIS
INTRODUCTION: paranasal sinuses of the skull that include the

Yoga, the ancient cultural heritage of India has maxillary, frontal, ethmoidal and sphenoidal
recently become popular as a therapeutic sinuses. Rhinosinusitis is a common clinical
adjuvant to modern scientific medicine. A lot problem with considerable morbidity and often,
of research has been done on various aspects refractory symptoms, accounting for millions
of Yoga in relation to health and disease and of patient visits to medical practitioners. It is
the physiological and psychological benefits estimated that more than 120 million Indians
of Yoga have given rise to various potentialities suffer from at least one episode of acute
as an adjuvant therapy for numerous sinusitis each year. It is also one of the top
psychosomatic disorders. We must not forget five conditions for which antibiotics are
however that Yoga is primarily focused on frequently prescribed and a major cause of
prevention and can be said to be the original antibiotic resistance due to the difficulty in
preventive medicine. This article focuses on differentiating infections of viral and bacterial
the scientific basis of some Yoga practices that etiology at primary level health care. The
may help in the prevention and management prevalence of sinusitis worldwide has soared
of sinusitis. A bird’s eye view of recent studies in the last decade due to increased pollution,
in this regard, published in international and urban sprawl, and increased resistance to
indexed journals of modern medicine helps us antibiotics. We should never underestimate the
to understand better the mechanisms by which negative impact on the quality of life as sinusitis
these Yoga practices can help as an adjuvant may not have ever killed anyone, but it sure
therapy in preventing and managing sinusitis. has made many feel like killing themselves.
SINUSITIS: Acute sinusitis is a short-term condition that

Sinusitis is an inflammation of the membrane responds well to antibiotics and decongestants
lining of any sinus, especially one of the whereas chronic sinusitis is defined as four or
more recurrences of acute sinusitis that may
Chairman, ICYER at Ananda Ashram, require prolonged therapy and even surgery.
Pondicherry, India. The major symptoms of acute sinusitis include
www.icyer.com and www.rishiculture.org facial pain or pressure, nasal obstruction, nasal
discharge, diminished sense of smell while swelling and the sinus openings to narrow,
other symptoms like fever, bad breath, fatigue, thereby blocking mucus movement. The poor
dental pain, and cough may be present sinus ventilation increases the risk for sinusitis.
In chronic sinusitis, the following symptoms New evidence points to a pathophysiologic link
may be present for 12 weeks or more. These between sinusitis, allergic rhinitis and asthma.
symptoms include facial pain or pressure, facial This makes it more important for us to prevent
congestion, nasal blockage, thick nasal and manage sinusitis in order to prevent the
discharge, discolored post-nasal drainage, pus further complications from occurring.
in the nasal cavity, and fever. The patient may Smoking plays a role in the causation and
also complain of headache, bad breath, and worsening of symptoms and any therapy
fatigue. Chronic sinusitis is a common disease programme would be incompletes without a
in children, especially those with allergies. The smoking cessation element in it.
inflammation from an allergy causes membrane
SCIENTIFIC BASIS FOR THE USE OF JALA NETI

One of the most important Yoga practices for the prevention
and management of sinusitis is the neti kriya that is one of
the shat karmas of Hatha Yoga. Neti is the practice of
cleaning the nasopharyngeal tract with liquids or thread.
Types of neti include jala neti (nasal irrigation with
lukewarm saline water) and sutra neti (nasal cleaning with
a thread or catheter. Others are dugdha neti (with milk),
ghrta neti (with ghee) and jala kapalabhati that includes
vyutkrama and seetkrama kapalabhati where water is taken
in mouth and pushed out through nostrils or vice versa.
Hypertonic nasal irrigation is a therapy that flushes the

nasal cavity with saline solution, facilitating a wash of the
structures within. Originally part of the Yogic tradition as
neti, this technique is anecdotally regarded as safe and
effective. It has been suggested as adjunctive therapy for
sinusitis and sinus symptoms. Potential efficacy is
supported by the observation that hypertonic saline
improves mucociliary clearance, thins mucus, and may
Jala neti decrease inflammation.
SECTION V
YOGA FOR MUSCULO-
SKELETAL CONDITIONS
YOGA FOR A HEALTHY BACK
INTRODUCTION : lasts from a few days to a few weeks and is

In the past decade or so, the number of people usually the result of trauma to the lower back
suffering from musculo skeletal conditions has or a disorder such as arthritis. Chronic back
increased by nearly 25 percent all over the pain is pain that persists for more than three
world. Musculo skeletal conditions are months; it is often progressive, and the cause
currently the most common cause of chronic can be difficult to determine. Symptoms of
disability. back pain can include muscle aches, shooting
pain, limited range of motion, and an inability
Yoga has a great potential in prevention and to stand up straight.
management of these conditions and also has
an effective role in the rehabilitation of these NATURE AND CAUSES :
conditions that are a negative side-effect of the Osteo arthritis is the most common problem
modern computer age. affecting human joints, causing pain, stiffness,
weakness, joint instability, and reduced range
The primary musculoskeletal dysfunctions
of motion. The more the use and misuse, the
include osteo arthritis, inflammatory arthritis
earlier the condition seems to occur and the
(principally, rheumatoid arthritis), back pain,
worse the effects manifest. Sedentary lifestyle
musculoskeletal injuries (such as sports
with emotional ‘binge’ eating leads to obesity
injuries), crystal arthritis (such as gout) and
that is one of the primary aggravating factors
metabolic bone disease (principally
leading to the early manifestation of joint
osteoporosis).
troubles.
Back pain is one of the most common medical
Rheumatoid arthritis has a prevalence of 1 to 3
problems and it is said in general that an
% in most countries. Although the exact cause
estimated 8 out of 10 people suffer from it.
is unknown, evidence suggests that an immune
Acute, or short-term, low back pain generally
reaction causes inflammation of the joints and
other tissues. This then may result in tiredness,
fatigue, weight loss, fever, pain, and disability
Chairman, ICYER at Ananda Ashram, and deformity of the joints. Stress has a role in
Pondicherry, India. RA and modern technostress is a precipitating
factor in many a person.
YOGA AND CERVICAL SPONDYLOSIS
INTRODUCTION : in cervical myelopathy. Cervical radiculopathy

Cervical spondylosis is a general term for age and cervical myelopathy can lead to permanent
related wear and tear affecting fragile joints of disability. Fortunately, most adults with
the neck. This is also known as cervical osteo cervical spondylosis — nearly 90 percent —
arthritis and usually appears in men and women will not lose nerve function, even temporarily.
older than 40 and progresses with age.
SYMPTOMS :
Although cervical spondylosis affects both
The usual signs and symptoms of cervical
sexes equally, men usually develop it at an
spondylosis are:
earlier age than women.
 A stiff, painful neck;
As we age, the bones and cartilage that make
up the backbone and neck gradually deteriorate,  Shoulder, arm or chest pain;
sometimes forming irregular bony outgrowths
 Tingling and pinprick sensations in the
called spurs. These changes, which are
arms, hands, legs or feet;
characteristic of cervical spondylosis, occur in
everyone’s spine. Still, many people with signs  Numbness and weakness in the arms, hands,
of cervical spondylosis on X-rays manage to legs or feet;
escape the associated symptoms, which include  Lack of coordination;
pain, stiffness and muscle spasms.
 Difficulty in walking;
At the other extreme, cervical spondylosis may
 Abnormal reflexes;
compress one or more of the spinal nerves
branching out of the cervical vertebrae — a  Loss of bladder or bowel control, or urinary
condition called cervical radiculopathy. Bone or bowel retention.
spurs and other irregularities caused by cervical CAUSES:
spondylosis also may reduce the diameter of Age-related wear and tear is the main cause of
the canal that houses the spinal cord, resulting cervical spondylosis. By 30, many people show
signs of vertebral and disk degeneration on X-
Chairman, ICYER at Ananda Ashram,
Pondicherry, India. ray, although symptoms don’t appear until later
www.icyer.com and www.rishiculture.org in life. Aging as well as wear and tear on the
RHEUMATOLOGICAL AND IMMUNOLOGICAL ASPECTS OF
AGING AND THE IMPORTANCE OF INTEGRATED
APPROACH OF YOGA IN SENIOR CITIZENS
INTRODUCTION: cell death is hampered leading to the emergence

Thanks to recent advances in medical of many health problems. This process is
technology and better nutrition, people are necessary for tissue health and to slow down
living longer than ever, especially in developed immune responses once an infection has been
countries where life expectancy has nearly cleared from the body. As a result we find that
doubled from ~45 in 1900 to ~80 in 2000. cancer cells continue to multiply and invade
or take over urrounding tissue, instead of dying
The aging process depends on a combination as originally programmed. Other diseases may
of both genetic and environmental factors. cause cells to die too early as in Alzheimer’s
Overall, genetic factors seem to be more and Parkinson’s diseases.
powerful than environmental factors in
determining the large differences among people
in aging and lifespan. However, many
environmental conditions, such as the quality A healthy lifestyle is an especially important
of health care have a substantial effect on aging. factor in healthy aging and longevity. This
CELLULAR CHANGES includes:
ASSOCIATED WITH AGING:
 Not smoking and drinking alcohol
With age the cells tend to undergo functional
changes and even the rate of cells multiplication  Adoption of a proper exercise routine
slows down. Important cells of the immune  Getting adequate rest and relaxation
system such as the T - lymphocytes decrease
 Eating a healthy diet rich in fruits and
with age and the response to environmental
vegetables
stresses is hampered. Apoptosis or programmed
 Coping with stress in a healthy manner
and
 Having a positive outlook towards the
Pondicherry, India.
www.icyer.com and www.rishiculture.org later half of life
SECTION VI
YOGA IN
PSYCHOLOGY AND PSYCHIATRY
INTEGRAL PSYCHOLOGY OF YOGA
INTRODUCTION: Yogic practices. Yoga is a wholistic and integral

The art and science of Yoga is one of the science of life dealing with physical, mental,
greatest treasures of our unique Indian cultural emotional and spiritual health of the individual
heritage. It has a lot to offer us in understanding and society.
the human mind. Yoga treats man as a multi
Yoga may be defined as a process (journey) as
layered, conscious being, possessing three
well as a state (goal) in many ways. Yoga is
bodies (sthula, sukshma and kaarana sharira)
the science and art of quieting the subconscious
and being enveloped in a five layered (pancha
mind, a way of life, skill in action, union of
kosha) existence. This ancient science of mind
thought-word-deed, integration at all levels, the
control as codified by Maharishi Patanjali more
science of conscious evolution and the method
than 2500 years ago helps us understand our
to attain as well as the state of emotional and
mental processes and 'cause-effect' relation-
mental equanimity. The yogarudda or one who
ships for a multitude of problems facing
has attained to the state of Yoga is described in
modern humans.
the Bhagavad Gita as "The supreme Yogi who
Modern humans are the victim of stress and has renounced every desire and is unaffected
stress related disorders that threaten to disrupt by sensory experiences and is unattached to the
life totally. Yoga offers a way out of this fruits of action".
‘whirlpool of stress’ and is a wholistic solution
YOGIC VIEW OF THE MIND :
to stress. Yogic lifestyle, Yogic diet, Yogic
Yoga views the mind as having four internal
attitudes and various Yogic practices help us
processes or antahkarana. These processes are
strengthen ourself and develop positive health;
the chitta (memory bank or the subconscious),
enabling us to withstand stress better. This
the manas (conscious mind), the buddhi
Yogic “health insurance” is achieved by
(discriminating intellect) and the ahamkara or
normalizing the perception of stress,
ego principle (consisting of the impure ego that
optimizing the reaction to it and by releasing
feels all is ME and MINE as well as the pure
the pent up stress effectively through various
ego which understands that all is mine as a
Chairman, ICYER at Ananda Ashram, manifestation of the Divine). The buddhi is
Pondicherry, India. further said to possess three powers: the power
of will (iccha shakti), the power of action,
INTERCONNECTIONS BETWEEN INNER CORRESPONDENCE / PEACEFUL

HARMONY (ICPH), MINDFUL ACCEPTANCE AND MENTAL /EMOTIONAL
STABILIZATION IN RESPONSE TO MIND-BODY INTERVENTIONS.
Inner Correspondence
/ Peaceful Harmony
Mindful
(ICPH)
acceptance
Mental
Stabilization
Stress reduction Life satisfaction

Symptoms
blood pressure quality of life
Arndt Büssing et al. Inner Correspondence and peacefulness with practices among
participants in Eurythmy Therapy and Yoga: A Validation Study. Evidence Based
Complementary and Alternative Medicine 2011; 2011: 329023.
CULTURING ONE’S SELF THROUGH YOGA
INTRODUCTION : unparalleled, unified state of ONENESS

Yoga is the mother of all religions, cultures and (kaivalya).
sciences. It is an evolutionary path of cultural
NATURE OF THE INDIVIDUAL HUMAN
synthesis through which we may ultimately CULTURE:
become the Divine itself. Indian culture is the
The evolutionary Yogic process of culturing
fertile soil from which this great art and science
ourselves in order to attain the highest state of
has sprung millennia ago, and an understanding
“universal perfection” deals with both the
of the Indian cultural ethos is essential to
external as well the internal aspects of our
experience “Real Yoga”. Yoga may be
individuality that are cultured in a step-by-step
understood as union or re-union, integration
manner to integrate all levels thus producing
or re-integration, synthesis or re-synthesis. It
completeness of our whole being. In the
is both the process as well as the goal of
Gheranda Samhita, a classical treatise on
holistically integrating all aspects of our being,
Hatha Yoga, the human body is likened to an
thus becoming ALL ONE.
unbaked clay pot that is incapable of holding
The kleshas (built in, psychological afflictions the contents and dissolves when faced with the
that warp our vision) and karma bandha (being challenge of water. It is only through the intense
caught in the action-reaction spiral) prevent us heat generated by practice of Yoga that the
from realizing that we are the Divine Self who human body gets baked, making it fit to hold
is beyond these imperfections (klesha karma the Divine Spirit (aama kumbha ivaambhastho
vipaka ashayaih aparamrushta purusha jeeryamanah sada gatah yoganalena
vishesha ishwara – Patanjala Yoga Darshan samdahya ghata shuddhim samacaret-
I-24). Yoga gives us a clear road map for our Gheranda Samhita I: 8)
evolutionary journey towards re-synthesizing
The regular practice of Yoga as a ‘Way of Life’
ourselves to ultimately reach that unlimited,
helps reduce our physical, mental and
emotional stresses that are destabilizing us as
Chairman, ICYER at Ananda Ashram, it lays emphasis on right thought, right action,
Pondicherry, India. right reaction and right attitude. No wonder
www.icyer.com and www.rishiculture.org Pujya Swamiji, defined Yogic living as the
THE YOGA OF INTERPERSONAL RELATIONSHIPS
INTRODUCTION: of Yoga in tune with the eternal dharma. These

All aspects of our human personality are humane qualities include loving understanding,
cultured through the process of Yoga helping innate sensibility that sees other’s perspectives,
us evolve towards perfection until we are compassion, empathy, respect, gratitude,
“One” with the Divine Self. Yoga helps destroy fidelity and responsibility. In fact the Srimad
the kleshas, the psychological afflictions that Bhagavad Gita delineates very similar qualities
warp our vision, as well as eradicates karma of a spiritually healthy person in Chapter XVI.
bandha that prevents us from realizing our One who is blessed with these qualities is
potential Divinity. Our great Rishis like indeed a divine blessing to the social life of
Maharishi Veda Vyasa and Maharishi Patanjali their immediate family, friends, relatives and
have given us a clear road map for this their society itself.
evolutionary journey with vital clues towards
FOUR PRONGED APPROACH:
understanding both the internal and external
Our ancient Indian culture, a vibrant living
culturing processes of Yoga. The cultural
culture till even today, has a lot to offer in every
teachings of Yoga help us become “All One”
sphere of life. The elevated spiritual,
by losing our sense of individuality to gain an
psychological and metaphysical concepts of
unparalleled sense of universality.
our great Maharishis hold true even today and
In our day-to-day personal and inter-personal it is up to us to delve into them and reap benefits
social life, Yoga has given us multitudes of of psycho-physiological health, happiness as
tools, concepts, attitudes and techniques well as intra-personal and inter-personal social
through which we can attain inner contentment harmony. Our Rishis, the visionary seers,
leading to happiness and spiritual realization codified innumerable concepts that produce
while simultaneously creating harmony in all physically, emotionally and mentally healthy
relationships. Every one of the psycho-social individuals who are valuable for betterment of
qualities essential for healthy inter-personal society.
relationships, is cultivated when we live a life
Our ancients in their infinite wisdom realised
Chairman, ICYER at Ananda Ashram, that we need to deal with different people
Pondicherry, India. differently. Some people can be held close
whereas with others an arm’s length or often a
YOGA AND STRESS
INTRODUCTION: immediate solutions. The human body is made

Modern man faces stress everywhere and to operate without a break, with the result that
caught in its claws in a vicious spiral knows our nervous system is perpetually under high
not how to extradite himself. His life has tension and our muscular system becomes
become a ‘rat-race’ and his body, emotions and habitually tense. All of this then ultimately
mind are all jangled by the physiological and leads to mental, emotional and physical fatigue.
psychological responses of his ‘self’ to the One of the most common statements heard
stress he faces in his life at every stage of nowadays is “I am too tired to even think”!
existence. None are spared the whirlpool-like
Stress is the natural ability that the human
pull of this web. From tiny tots facing
system has developed over millennia in order
innumerable ‘tests’, in school, corporate
to withstand strain. The ability to withstand
businessmen struggling to balance their
stress differs from one individual to another.
accounts at work, farmers toiling for their daily
Every individual has a threshold of stress up
bread, soldiers guarding the frontiers, news-
to which, they can bear stress and cope with
reporters breaking themselves in order to make
the demands of their external environment.
their ‘dead-line’s - none is spared this
Type of personality, individual temperament
whirlpool of stress and no one knows how to
and emotional stability determine this stress
escape.
threshold. When external stress exceeds the
The words tension, pressure and stress are threshold of the individual, then they succumb
virtually synonymous terms that are used to to overstress. In such a scenario, the body and
describe the huge expenditure of nerve energy mind of that person try to reduce, avoid or
that modern conditions or situations of life withdraw from that stress-creating situation.
demand from all of us. This can easily be seen However if the excessive stress persists and/
when a busy doctor, lawyer, businessman or or increases, the body and mind suffer and this
politician has to meet a large number of leads to physical maladies and mental
persons, face differing problems and find out pathologies. Insomnia, asthma, coronary
troubles, hypertension, cancer, sexual
Chairman, ICYER at Ananda Ashram, inadequacies, diabetes, mental break-down and
Pondicherry, India.
neurotic behaviour are only a few of the
YOGIC PERSPECTIVES ON DEPRESSION AND
MENTAL HEALTH
PROLOGUE: same boat as her have today come out of their

I was dumbstruck when Sumathi (name despair through her example of Yoga being the
changed) walked into my office one day and best antidepressant and mood elevator .
said, “Doctor, Yoga is the best antidepressant
INTRODUCTION:
ever created”! A truly wonderful and sincere
Yoga is a spiritual science for the integrated
‘from-the-heart’ statement from a lady, who had
and holistic development of our physical,
suffered depression for more than a decade, and
emotional, mental and moral-spiritual aspects
had been driven to despair, by her condition. I
of being. The philosophy of Yoga is practical
still remember her coming to my office a few
and applicable in our day-to-day living. Yoga
years ago with her husband and son. She was
has been documented to normalise psycho-
in terrible emotional and mental agony. Her
physiological function and recent advances in
husband a school headmaster had reached his
the field of research have shown that it has
limits too. She broke down numerous times
sound scientific basis.
during the hour long consultation and I cannot
forget her prayer that, “All I want is, to be able Yoga is first and foremost a moksha shastra
to worship my God without pain and suffering”. meant to facilitate the individual to attain the
Her condition was so bad that she could not final freedom, liberation or emancipation. One
even motivate herself to do her daily puja and of the important by-products of the Yogic way
had lost all interest in daily activities. And, here of living is attainment of health and well being.
today, she was right in front of me making this This is brought about by right-use-ness of the
lovely statement about the reality of Yoga being body, emotions and mind with awareness and
a boon for psycho-somatic health. She has consciousness. This must be understood to be
become an advocate of Yoga for womanhood. as healthy a dynamic state that may be attained
So many others who found themselves in the in spite of the individual’s sabija karma that
manifests as their genetic pre-dispositions and
the environment into which they are born. Yoga
Chairman, ICYER at Ananda Ashram, also helps maintain and sustain this dynamic
Pondicherry, India. positive state of health after it has been attained
by disciplined self effort.
ROLE OF YOGA IN GERIATRIC PSYCHIATRIC DISORDERS
INTRODUCTION: and behavioural disturbances, psychosis,

Yoga is a practical spiritual science that anxiety, substance abuse, and sleep disorders.
empowers an individual to attain a state of The most common psychiatric syndrome in the
integrated and holistic development at all elderly is dementia of varying degrees.
levels. Many studies have now documented the Psychotic ideation (usually paranoid) may
scientific basis of its potential to normalise coexist with dementia. Frequently, in milder
psycho-physiological function. The central cases, the individual is aware of the deficiency
theme of Yoga is the golden mean, finding the in cognition and becomes depressed about
middle path, a constant search for moderation actual or threatened loss of function.
and a harmonious homoeostatic balance. Yoga Depression may then amplify the apparent
is the “unitive impulse” of life, which always cognitive decline.
seeks to unite diverse streams into a single
Some of these problems may have come on
powerful force. Proper practice produces an
only in the later years; others may have begun
inner balance of mind that remains stable and
in middle age or even have been life long. Their
serene even in the midst of chaos. This ancient
causes can range from brain diseases, to
science shows its adherents a clear path to the
diseases or conditions of other parts of the body,
“eye of the storm” and ensures a stability that
to adjustment problems or other emotional or
endures within, even as the cyclone rages
psychological problems.
externally.
The treatment of these problems begins with
GERIATRIC PSYCHIATRY:
the proper diagnosis, and requires not just
Geriatric psychiatry is the branch of clinical
expertise in geriatric psychiatry but also
medicine dedicated to the study and the care
knowledge of geriatric medicine, neurology,
of mental disorders in older adults. Such
gerontology, abnormal psychology, and
disorders include dementia, depression,
p syc ho - ph a rm a co lo g y. O f t en a multi-
delirium, other forms of cognitive impairment
disciplinary approach is needed, involving
Chairman, ICYER at Ananda Ashram, coordination and teamwork among the primary
Pondicherry, India. care physician, psychiatrists, and other
specialists.
SECTION VII
APPLICATION OF YOGA IN
SPECIAL TARGET GROUPS
YOGA FOR HEALTH IN CHILDREN
INTRODUCTION: relieves stress while providing a greater sense

The health of children has become a matter of of general well-being. Regular practice of Yoga
great concern all over the world and the WHO, increases flexibility, coordination, and strength
UNO as well as UNESCO have been stressing of the children and enhances performance of
the importance of developing the potential that sports activities
is there in our greatest resource-the children
HEALTH NEEDS OF CHILDREN:
of the world. The art and science of Yoga has a
Children are a unique segment of our
lot to offer for the children in terms of their
population and have very specific health needs.
health as well as complete well being. Yoga
It is pitiable that more than 40% of deaths are
offers us a tool by which we can provide a safe
seen in the child population under the age of 5
and healthy future for our beloved children.
years. Childhood is the age of both physical
Yoga is both preventive as well as therapeutic
and mental growth and also has stressful
for health problems that face children and is
periods such as puberty and adolescence that
also rehabilitative in many situations. It is also
affect the health of the growing child and youth.
important to understand the special needs of
The challenge for parents as well as health care
the children when teaching them Yoga and
providers is to enable growth in a healthy and
methods to create interest in them for this great
harmonious manner.
jewel of our cultural heritage.
Some of the important health problems facing
Yoga helps children cultivate conscious
the child population are:
awareness and increases self-awareness and
self-confidence. It teaches children to be gentle 1. Growth and endocrine disorders
with themselves and others and develops focus
2. Infectious diseases
and concentration. It also develops balance and
mental equilibrium along with discipline and 3. Handicaps
a love of learning. It improves performance in
a. Physical handicaps
all areas of life, including schoolwork and
b. Neurological handicaps
c. Sensory handicaps
Pondicherry, India.
d. Social handicaps
YOGA FOR THE DIFFERENTLY - ABLED CHILDREN
Yogachemmal Smt. MEENA RAMANATHAN
INTRODUCTION: enough to cause breakdown. World Health

The twentieth century has witnessed an Organization (WHO) defines health as, “The
evolutionary explosion. Progress in technology state of complete physical, mental and social
and medicine has been very rapid making life wellbeing and not merely absence of disease
easier and more comfortable. Surgery has or infirmity” and Yoga is the vital tool that
advanced to such an extent that replacement helps attain that state. The important aspect is
of all essential organs is possible. All these that of “being” healthy as well as “feeling”
advances suggest that humans should be very healthy. The qualitative aspect of health is
happy today. Is it true? The present chaotic considered important in Yoga and other Indian
conditions of living are playing havoc on systems of medicine.
minds. Instead of feeling and looking happy
Hatha Yoga Pradipika, states that “Yoga
most people today look defeated, tired, morose
improves the health of all alike and wards off
or anxious, needing pills to go to sleep, to move
diseases of one who tirelessly practices Yoga
their bowels and to keep them calm. All these
whether they are young, old, decrepit, diseased
artificial methods provide no solution to
or weak, provided they abide to the rules and
existing problems as they can only give
regulations properly”. Yoga practices can be
temporary relief at most.
done by those with acute, chronic and painful
Yoga is a way of life, says Swamiji. One which disabilities, as well as those who suffer from
can make a person rediscover their best in life. chronic illnesses and even those with missing
It is a great boon to humankind as it is calming limbs.
and provides a rare opportunity in our chaotic
WHAT IS DISABILITY?
lives to leave the outside world behind and be
Disability is any restriction or lack of ability
at peace by helping us focus inwards. Yoga is
(resulting from an impairment) to perform an
a spiritual science for integrated and holistic
activity in the manner or within the range
development of physical, mental and spiritual
considered normal. A handicap is a
aspects of our being. Recent research has
disadvantage, resulting from impairment or a
proved that it normalizes physiological and
disability that prevents fulfillment of a role
psychological functioning, controlling
considered normal (depending on age, sex and
disturbances before they become powerful
social and cultural factors) for that individual’.
YOGA: A BOON FOR MATERNAL AND CHILD HEALTH
INTRODUCTION: at our life, bring about the necessary changes,

Having been a medical practitioner for more and finally become a better human being as
than a decade now, and having been exposed the result of this entire process that engineers
to the benefits of Yoga as a way of life since a great sense of joy and confidence in the
the past 30 years, it amazes me that Yoga hasn’t individual.
yet become an integral part in the preparation
We must never forget that Yoga is not merely a
of this “life changing experience” of pregnancy
preparation for pregnancy and child birth, but
and childbirth. It is deeply concerning to
is a continuous preparation for the experience
witness the lack of support an expectant mother
of one’s whole life. Yoga is a boon that enables
receives towards preparing herself for
us to realise our blessings and manifest our
childbirth leading to a feeling of stressful dread
potential. Pujya Swamiji, used to often say,
and debilitating exasperation.
“Yoga is not all about changing the world but
It is often said that the knowledge of how to is all about changing oneself”.
give birth without outside interventions lies
PREPARING ONE’S SELF :
deep within each woman and that successful
Many stories from our Indian tradition educate
childbirth depends on an acceptance of the
us about the maternal-child bonding that begins
process. Yoga as a way of life is an excellent
with conception and warn us against
tool to help the expectant mother dwell deep
underestimating the power of this psychic
within herself and develop this spiritual
bond. The great Rishi Ashtavakara, Bhakta
awareness of her strengths with the realization
Prahalada and Abimanyu are just a few
of her blessings.
examples of so many incidents where the child
We must always remember that pregnancy and in the womb was able to fully comprehend for
childbirth are a period of great change for the itself the external environment and be born with
mother as well as for the entire family. It amazing abilities.
provides the opportunity to take another look
Modern medicine has finally come to realize
Chairman, ICYER at Ananda Ashram, the importance of the maternal mental and
Pondicherry, India. emotional status in smoothening the entire
process of pregnancy and childbirth. This has
YOGA PRACTICES DURING PREGNANCY
1ST TRIMESTER
ardha kati chakra asana chatush pada asana and kriya
trikona asana vyagraha pranayama and chiri kriya
nikunja or bala asana eka and dwi pada uttana asana
ashwini mudra baddhakona asana and kriya
pranava pranayama moola bandha
ARDHAKATI CHAKRA ASANA:

Stand in a steady samasthiti asana with your arms by your side.
Breathe in and lift your right arm over your head. Try to extend the
arm over your head towards the left as far as possible without
bending it. This gives a good stretch to the entire right side of the
body. Slowly start to breathe out and lower your arm slowly back
to the side. Repeat the practice a few more times.
Make sure that you lift your arm on the in breath and lower it on
the out breath. Perform the practice on the opposite side and then
Ardhakati chakra asana repeat the entire practice a few more times.
TRIKONA ASANA:
Stand in samasthiti asana. Place your feet two to three feet apart
facing forwards. Turn your head and right foot to the right side
and slowly bring your right hand down to the right foot and
place the palm of the right hand on the ground in front of the
right foot. Look up at the middle finger of the left hand. Let the
entire torso get a good twist and stretch. Hold the position for
30 seconds while performing deep breathing. Perform the
practice on the opposite side and then repeat the entire practice
Trikona asana a few more times.
NIKUNJA OR BALA ASANA:

The baby posture is helpful to relive tensions in the
pelvic region and restore the uterus to a healthy position.
From a position on all fours relax the elbows to the
Nikunja asana floor, placing the chest flat down between the elbows.
Turn the head to the right side to rest like a baby. Breathe
deeply in and out three to six times. Then turn the head
to the left side and repeat three to six times more before
returning to a heel sitting position in vajra asana. This
position also helps in postural drainage of the lungs and
relieves congestion.
CHATUSH PADA ASANA:

Chatush pada asana is an excellent practice for women
especially during pregnancy as it relaxes the spine and
helps in improving the pelvic circulation. To perform
this pose, sit in an erect vajra asana and then place both
your palms on the ground in front of you. Lift your
buttocks off your heels and adjust your hands and feet
in such a way that you are in a four footed pose. Your
weight should be balanced on your hands and knees
thus giving this asana its name. Keep your body parallel
to the ground and perform deep and rhythmic breathing.
After performing the posture for a comfortable period

of time, slowly relax back to the vajra asana and enjoy
the feeling of relief that is produced by this simple yet
effective posture.
CHATUSH PADA KRIYA:

This action is performed by moving around your area
in the four footed chatush pada asana. Take up a
comfortable chatush pada asana and then slowly move
forward on all fours. Then start to move backward a
few steps. Take a few steps to your right and then take a
Chatush pada asana few steps to your left. Start to move in a circle around
TEACHING YOGA TO SENIOR CITIZENS
Yogachemmal Smt. MEENA RAMANATHAN
I have been fortunate and privileged to have flexibility and the ability to turn (I used to call
opportunities to conduct Yoga classes for senior it turnability- a standard joke in the senior
citizens through Pondicherry University citizen class) is less than before. The physical
Community College and ACYTER, JIPMER. stiffness radiates to their mind too. Hence,
Teaching various Yogic techniques to them has before starting the practice sessions for them,
always been an unique experience. I have it is essential to talk to them on a personal basis
always respected as well as wondered at their and counseling is the first and foremost step
sense of commitment, dedication and before starting the Yogic curriculum. We need
enthusiasm in learning this grand art/science. to understand their health conditions
Their determination and sense of timing has thoroughly before deciding on the practices that
often left me speechless and flabbergasted. could be given so that they gain the maximum
benefit.
As one grows older, the transformation back
into the childhood begins. They are sometimes Yoga is commonly understood as a practice that
self-centered and childish, craving to gain is physically beneficial, whereas it is concerned
attention. They love to be praised and pampered and related more with the mind than the body.
(who doesn’t for that matter?). Feeling sad, Any sign of disease manifested in the body is a
worried or bored may be more common for result of a mental imbalance or an unhealthy
older people who are facing retirement or attitude. Promoting healthy lifestyles of elderly
coping with the death of a spouse, relative or people is vital in helping them maintain good
friend. Adapting to these changes leaves them health and lead happy and independent lives.
feeling lonely. They carry a notion that they In general, our life-span has increased and we
are of no use anymore to the family or the live longer than we used to. But as we grow
society and hence start feeling inferior and older, we typically become more susceptible
depressed. Their mobility, range of movement, to ailments that are linked to aging and as a
result, we tend to move less. The less we move,
the more susceptible we become to a variety
Co-ordinator and Yoga therapist, CYTER,
MGMCRI, and Co-ordinator, of ailments, and so it becomes a truly vicious
Outreach Programmes of Yoganjali Natyalayam, cycle. Yoga has been proven to help alleviate or
Pondicherry. reduce many of these health challenges, making
Email: saineema@yahoo.com
it an increasingly popular choice for the adult
A BASIC YOGA THERAPY PROGRAMME FOR PATIENTS OF
MULTIPLE SCLEROSIS
INTRODUCTION: to protect is called autoimmunity, and MS is

Multiple sclerosis (MS) is a disease in which believed to be a disease of autoimmunity. While
the nerves of the central nervous system (brain some of the myelin may be repaired after the
and spinal cord) degenerate. Myelin, which assault, some of the nerves are stripped of their
provides a covering or insulation for nerves, myelin covering (become demyelinated).
improves the conduction of impulses along the Scarring also occurs, and material is deposited
nerves and also is important for maintaining into the scars and forms plaques.
the health of the nerves. In MS, inflammation
Although its role is unclear, genetics may play
causes the myelin to disappear consequently
a role in multiple sclerosis. European gypsies,
slowing down the electrical impulses along the
Eskimos and African Bantu essentially do not
nerves and also nerves themselves are
develop multiple sclerosis, while native Indians
damaged. As more and more nerves are
of North and South America, Japanese and
affected, a person experiences a progressive
other Asian groups have a low incidence. The
interference with functions such as vision,
general population has less than a one-percent
speech, walking, writing, and memory.
chance of developing multiple sclerosis. The
The cause of multiple sclerosis is still unknown chance increases in families where a first-
though the recent research has focused on the degree relative has the disease. Thus, a brother,
immune system and genetics for explanations. sister, parent, or child of a person with multiple
In MS, researchers suspect that a foreign agent sclerosis stands a one-percent to three percent
such as a virus alters the immune system so chance of developing multiple sclerosis.
that the immune system perceives myelin as Similarly, an identical twin runs a nearly 30%
an intruder and attacks it. The attack by the chance of acquiring multiple sclerosis whereas
immune system on the tissues that it is supposed a non-identical twin has only a 4% chance if
the other twin has the disease. These statistics
suggest that genetic factors play a major role
Chairman, ICYER at Ananda Ashram, in multiple sclerosis. However, other data
Pondicherry, India. suggest that environmental factors also play an
important role.
SECTION VIII
IN CONCLUSION
YOGA: THE IDEAL WAY OF LIFE
INTRODUCTION: health. We must not forget that it is more

Yoga is gradually being welcomed into modern important to have both a sense of “being”
health care systems as an understanding of its healthy as well as “feeling” healthy. Hence, the
multifarious benefits is gaining ground qualitative aspect of health, the spiritual nature
worldwide. In our haste to have it accepted into of the human life is rightly considered more
the mainstream medicare, we must not however important in Yoga and other Indian systems of
forget that Yoga is first and foremost a spiritual traditional medicine.
science for the integrated, holistic development
The Bhagavad Gita defines Yoga as equanimity
of the physical, mental and spiritual aspects of
at all levels which may also be taken as the
our being.
perfect state of health where there is physical
Though the recent advancements in the field homeostasis and mental equanimity giving rise
of research have given evidence that Yoga helps to a healthy harmony between the body and
normalize human physiological and mind. The Hatha Yoga Pradipika, also states
psychological functioning more importantly that “Yoga improves the health of all alike and
the practice of Yoga as a way of life is calming wards off diseases of one who tirelessly
and provides a rare opportunity in our chaotic practices Yoga whether they are young, old,
lives to leave the madness of the outside world decrepit, diseased or weak, provided they abide
behind and attain an inner peace by helping us to the rules and regulations properly”.
to focus inwards.
YOGA, THE ORIGINAL MIND-BODY
MEDICINE:
The World Health Organisation defines health
as “The state of complete physical, mental and Yoga is the original mind body medicine and
social wellbeing and not merely absence of is one of the greatest treasures of the unique
disease or infirmity”. The Yogic way of living Indian cultural heritage. As both an art and
is a vital tool that helps attain that ‘state’ of science it has a lot to offer humankind in terms
of an understanding of both the human mind
Chairman, ICYER at Ananda Ashram, as well as all aspects of our multilayered
Pondicherry, India. existence. This ancient science of mind control
as codified by Maharishi Patanjali more than
2500 years ago helps us to understand our Yoga is getting to know what your body can
mental processes as well as the cause - effect and cannot do. Yoga is watching the breath,
relations of a multitude of problems facing slowing down the breath and discovering that
modern man. you can have a wonderful control over your
emotions when slowing down the breath,
Modern man is the victim of stress and stress
because breath is the seat of our emotions. Yoga
related disorders that threaten to disrupt his life
is not about the number of Yoga practices we
totally. Yoga offers a way out of this ‘whirlpool
do nor is it about how many times or how long
of stress’ and is a wholistic solution to stress.
we do them. It is all about how we live our life
Yogic lifestyle, diet, attitudes and various
in tune with dharma.
practices help man to strengthen himself and
develop positive health thus enabling him to This is all about our evolutionary journey from
withstand stress better. This Yogic “health the lower animal states of being to the highest
insurance” is achieved by normalizing the divine states of being that has been beautifully
perception of stress, optimizing the reaction to
described by the Sufi Saint Rumi hundreds of
it and by releasing the pent up stress effectively
years ago. He declared in ecstasy, “I died as a
through various Yogic practices.
mineral to become a plant, I died as a plant to
Yoga is a wholistic and integral science of life become an animal, I died as an animal to
dealing with physical, mental, emotional and become a man, I died as a man to become an
spiritual health of the individual and society. angel, I died as an angel to become a God.
When was I ever the less by dying”?
A PERSONAL EVOLUTIONARY
JOURNEY: Yoga is life and everything we do is Yoga. Yoga
Yoga is a continuous process. The whole is in every second of life, Yoga is in every action
problem with something being goal-oriented you do and in every thought you have and in
is that people think that the goal is something every emotion that you feel. For modern man
to be reached at the end of the journey, but it is in a modern setting, I feel more than anything
the journey itself that is important. This entire else that Yoga is skill in action. Whatever you
Yogic process is not what you learn and not do, you should do with the attitude that it is to
what you achieve. Yoga is something that you be done to the best of your ability and with
“live” until your last breath, and even that last total effort. I think that to have action that is
breath should be completed with awareness. skilful and yet not motivated by any desire is a
You should go with the satisfaction of knowing model concept for modern man. I see Yoga, in
that you have done your best. Yoga is a its modern context, as skilful action without
continuous process. It is a journey and the goal
desire or concern about the fruits of our actions.
is the journey itself.
In Conclusion 315
YOGA AND HEALTH: The diseases are merely gross symptoms that
Yoga understands health and well being as a accompany disturbances of the mind called
dynamic continuum of human nature and not a vikshepa which appear as duhkha (misery or
mere ‘state’ to be attained and maintained. The pain), daurmanasya (dejection), angame-
lowest point on the continuum with the lowest jayatva (tremors) and svasaprasvasa,
speed of vibration is that of death whereas the (disturbances in breathing). Through the Yoga
highest point with the highest vibration is that life, one can control these disturbances before
of immortality. In between these two extremes they become powerful enough to cause
lie the states of normal health and disease. For breakdown. The two-pronged attack advised
many, their state of health is defined as that by Patanjali is holistic: yama-niyama on the
‘state’ in which they are able to function psychological side and asana-pranayama on
without hindrance whereas in reality, health is the physiological.
part of our evolutionary process towards
YOGA AND SOCIAL LIFE:
Divinity.
The science and art of Yoga, has for millennia
The lowest point on the dynamic health guided man in his search for truth. Even in his
continuum with lowest speed of vibration may personal and social life, Yoga has given him
be equated with lowest forms of life and the tools and techniques with which he can find
mineral matter while the highest point with happiness, spiritual realization and social
highest speed of vibration may be equated with harmony. Various Yogic concepts have guided
Divinity. man towards shaping his life and the
interpersonal relationships in his social life. The
The Yogic concept of health and disease
Yogic concepts of samatvam (mental and
enables us to understand that the cause of
emotional equanimity) and stitha prajna (the
physical disorder sprouts from the higher levels
even minded, balanced human being) give us
of the mind and beyond. Adhi – the disturbed
role models to emulate.
mind is the cause and vyadhi - the disease is
the effect manifested in the physical body. An understanding of the pancha klesha (five
Maharishi Patanjali mentions “vyadhi” as a psycho-physiological afflictions) and their role
hindrance to the complete integration of the in the creation of stress and the stress response
individual personality. He doesn’t directly refer help us to know ourselves better and understand
to the treatment of particular diseases as his the how’s and why’s of what we do. The
approach is more holistic and expanded rather concept of the pancha kosha (the five layered
than analytical and limited. Patanjali prefers existence of man as elucidated in the Taittiriya
to ‘integrate’ rather than deal exclusively with Upanishad) helps us to understand that we have
individual symptoms of dis-integration. more than only the physical existence. This
gives us an insight into the role of mind in Yoga especially when performed consciously
causation of our physical problems and and with awareness. Asanas help to develop
psychosomatic disorders. All these concepts strength, flexibility, will power, good health,
help us to look at life with a different and stability and thus when practiced as a whole
perspective (yoga drishti) and evolve give a person a ‘stable and unified strong
consciously towards becoming Humane personality’. Pranayamas helps control our
Beings. The concept of vairagya (dispassion emotions which are linked to breathing and the
or detachment) when cultivated enables us to pranamaya kosha (the vital energy sheath or
be dispassionate to the dwandwa (the pairs of body). Slow, deep and rhythmic breathing helps
opposites) such as praise-blame, hot-cold and to control stress and overcome emotional hang-
the pleasant-unpleasant situations; that are part ups. The inner aspects of Yoga such as dharana
and parcel of our existence in this life. and dhyana help us to focus our mid and dwell
in it and thus help us to channel our creative
The regular practice of Yoga as a ‘Way of Life’
energy in a wholistic manner towards the right
(as defined by Yogamaharishi Dr. Swami
type of evolutionary activities. They help us
Gitananda Giri Guru Maharaj) helps us reduce
to understand our self better and in the process
levels of physical, mental and emotional stress.
become better humans in this social world.
This Yogic ‘way of life’ lays emphasis on right
thought, right action, right reaction and right The adoption of Bhakti Yoga enables us to
attitude. In short Pujya Swamiji defined Yogic realise the greatness of the Divine and
living as “right-use-ness of body, emotions and understand our puniness as compared to the
mind”. This is in tune with svadharma. power of the Divine or the Universal Mother
Nature. We then can realize that we are, but
The pancha yama and pancha niyama provide
puppets on a string following its commands
a strong moral and ethical foundation for our
on the stage of the world. Once we do so, we
personal and social life. The yama-niyama
will then perform our activities with the sole
provide a strong moral and ethical foundation
intention of them being an offering to the
for our personal and social life. They guide
Divine and thus gratefully receive blessings.
our attitudes with regard to the right and wrong
in our life and in relation to our self, our family ESSENTIAL QUALITIES OF A GOOD
HUMAN BEING:
unit and the entire social system. These changes
in our attitude and behaviour will go a long The Universe is the Divine, Mother Nature is
way in helping to prevent the very causes of Divine and "Every Being" is the Divine. You
stress in our life. are the Divine and the Divine is you. Of course
we must be careful that we don’t go on an ego
Living a happy and healthy life on all planes is trip by misunderstanding this reality. The
possible through the unified practice of Hatha Divine is ‘that’ which is beyond name and form
In Conclusion 317
yet manifests to us through every name and Constant growth through satsanga is very
form dear to us. He, She, It manifests to me useful, and being open to correction and change
personally through my father, my mother, my at all times is a must. The Guru is not just the
wife, my children, my students, my patients, physical manifestation but is a spirit of
my teachers, anyone and anything I choose to guidance that can manifest through so many
hold dear to my heart. Yoga is the dearest thing vehicles. One must be constant on the lookout
I hold to my heart and so for me the Divine is for its manifestation as such a spirit may
Yoga and Yoga is the Divine. manifest through our partner, our children, our
neighbours, our students, our friends and often
Patanjali says that the Divine, or ishwara, is
through our worst enemies too. I have found
beyond the impurities of klesha (affliction or
poison) and fructifications of the karma. He that people who consider me their worst enemy
also implies in the Yoga Darshan that we can have actually helped my growth more than
become ‘that’ divinity itself when we rid some who have always been caring and
ourselves of the impurities that prevent that considerate. The ones always looking for
awareness. Every yoganga, every component chances to degrade me keep me on my toes,
of Yoga, every part of life itself is a state of and make me do the best I can without fail.
being, a state wherein we are a pure vehicle They are the stimulant that enables the best to
for the universal nature to manifest in its flower through me. When they play such a great
totality. The Divine is therefore for me a 'state role in my life, is not it right that I thank them
of being'. If you are in that state, everything for being a manifestation of the Guru spirit too?
is Divine. On the other hand if we are not in
The Yogi wishes peace and happiness not only
it, then everything seems to be non-Divine.
for himself, but also for all beings on all the
CONCLUSION: different planes of existence. He is not an
Love for Yoga is the key component of a Yoga “individualist” seeking salvation for only
life. Of course, joy and fun are part of Yogic himself but on the contrary is an “universalist”
living at all times. Develop an ardent desire seeking to live life in the proper evolutionary
to evolve on the path towards oneness and keep manner to the best of his ability and with care
working on it non stop. Compassion, empathy and concern for his human brethren as well as
and love are important dynamics that are to be all beings on all planes of existence.
worked on while petty egocentric stuff needs
“Om, loka samasta sukhino bhavanthu sarve
to be kept at the bottom of the pile. The ability
janaha sukhino bhavanthu”
to sublimate one’s individuality for the sake of
the group is an important part of the Yoga life. “Om shanti, shanti, shanti Om”
RECOMMENDED READING:
Anantharaman T.R. Ancient Yoga and Modern Gitananda Giri Swami and Bhavanani Meenakshi
Science. Mushiram Manoharlal Pub Pvt Ltd,
Devi . Yoga and Sports. Satya Press, Ananda
New Delhi. 1996
Ashram, Pondicherry, India. 1989
Back issues of Yoga Life. Monthly Journal of
Gitananda Giri Swami. Frankly Speaking. (Edited
ICYER at Ananda Ashram, Pondicherry.
www.rishiculture.org by Meenakshi Devi Bhavanani). Satya Press,
Ananda Ashram, Pondicherry, India. 1995.
Bhavanani Ananda Balayogi. A Primer of Yoga
Theory. Satya Press, Ananda Ashram, Gitananda Giri Swami. Ashtanga Yoga of Patanjali.
Pondicherry, 2008. www.rishiculture.org (Edited by Meenakshi Devi Bhavanani). Satya
Bhavanani Ananda Balayogi. A Yogic Approach to Press, Ananda Ashram, Pondicherry, India.
Stress. Satya Press, Pondicherry, India. 2008. 1999.
Bhavanani Ananda Balayogi. Yoga for Health and Satyananda Saraswathi Swami. Four Chapters on
Healing. Dhivyananda Creations, Pondicherry, Freedom. (Commentary on Yoga Sutras of
India. 2007. Patanjali). Bihar School of Yoga, Munger,
Chidbhavananda Swami. The Bhagavad Gita. Sri India. 1999
Ramakrishna Tapovanam, Trichy, Tamil Nadu,
The Forceful Yoga (being the translation of the
India. 1984
Hathayoga Pradipika, Gheranda Samhita and
Gitananda Giri Swami, Bhavanani Meenakshi Devi, Siva Samhita). Translated into English by
Bhavanani Ananda Balayogi, Bhavanani Pancham Sinh, Rai Bahadur Srisa Chandra
Devasena. Pranayama: The Fourth limb of
Vasu and Romanized and edited by Dr GP
Ashtanga Yoga. Satya Press, Pondicherry,
Bhatt. Mothilal Banarsidas Publishers Private
India. 2008.
Limited, Delhi. 2004.
Gitananda Giri Swami. Yoga: Step by Step. A 52
lesson Correspondence Course in Yoga. Satya Venkatesananda Swami. The Supreme Yoga: Yoga
Press, ICYER at Ananda Ashram, Vashista. Mothilal Banarsidas Pubs Pvt Ltd.
Pondicherry. 1975. Delhi. 2007
YOGA THERAPY IN MODERN TIMES
Yoga as a mode of therapy (Yoga Chikitsa) has of Yoga that include the following: a healthy
become extremely popular, and a great number life nourishing diet, a healthy and natural
of studies and systematic reviews offer environment, a wholistic lifestyle, adequate
scientific evidence of its potential in treating a bodywork through asana, mudra-bandha and
wide range of psychosomatic conditions. Yoga kriya, invigorating breath work through
understands health and wellbeing as a dynamic pranayama and the cultivation of a healthy
continuum of human nature and not merely a thought process through the processes of Jnana
‘state’ to be reached and maintained. Yoga helps Yoga and Raja Yoga.
the individual to establish sukha sthanam,
The ultimate responsibility for health, well-
which may be defined as a dynamic sense of
being, and healing lies, of course, in the hands
physical, mental, and spiritual wellbeing.
of each individual. What we can do as
Yogamaharishi Dr. Swami Gitananda Giri Guru therapists is to empower our clients, to
Maharaj, the visionary founder of Ananda strengthen and support them in their efforts
Ashram at the ICYER and one of the foremost towards self-healing. Indeed Purananuru, one
authorities on Yoga in the past century of the oldest available collections of Dravidian
exclaimed lucidly, “Yoga Chikitsa is virtually (Tamil) poems of Sangam literature (200 BCE
as old as Yoga itself, indeed, the ‘return of mind – 100 CE) says, “Life’s good comes not from
that feels separated from the Universe in which others, nor its gifts, nor ills. Man’s pains and
it exists’ represents the first Yoga therapy. Yoga its relief are both found within”.
Chikitsa could be termed as “man’s first attempt
The International Association of Yoga
at unitive understanding of mind-emotions-
Therapists (IAYT), USA has taken this idea into
physical distress and is the oldest wholistic
account in defining Yoga therapy as follows:
concept and therapy in the world”. To achieve
“Yoga therapy is the process of empowering
this Yogic integration at all levels of our being,
individuals to progress toward improved health
it is essential that we take into consideration
and well-being through the application of the
the all encompassing multi dimensional aspects
philosophy and practice of Yoga”. This has
Chairman, ICYER at Ananda Ashram, been further elaborated by the IAYT in its
Pondicherry, India. “Recommended Educational Standards for the
Training of Yoga Therapists”, published on 1
July, 2012. This, in my opinion, is the best of Yoga Chikitsa depends on the therapist’s
document on standards in Yoga therapy personal sadhana and conscious Yogic living
and is a path breaking effort covering and on how clearly this ‘Spirit of Yoga’ is
comprehensively all aspects of Yoga as a passed on to his or her clients. “An ounce of
holistic therapy. practice is worth a ton of theory” is a well-
known proverb, and very true when it comes
Despite all this, however, modern Yoga therapy
to the practice of Yoga in any form. Unless we
seems to have lost touch with the essence of
ourselves know what to do, how to do it, why
Yoga. We therapists seem to have misplaced
we do it, and what it feels like when it´s done,
the unitive spirit of Yoga somewhere in the
how can we intelligently “prescribe” it to
blinding maze of modern marketing and dry,
others? Indeed, isn’t it against the very spirit
academic qualifications. Instead of seeking to
of the universal laws of the yama-niyama to
understand the real cause behind the duhkha
recommend a practice to someone without a
experienced by our patients, we are often
personal experience of the nature of the practice
content to simply manage the manifest
itself?
symptoms. However, unless we aim to treat the
individual’s underlying psychosomatic The above caveat also holds true for researchers
disassociation and ignorant, jaundiced studying the effects of Yoga techniques. If they
perception of reality, we are really not haven’t a clue about the actual ‘Yoga’ involved
practicing real Yoga chikitsa. Managing and in their investigations, then what are they
suppressing manifest symptoms using Yoga studying? Unless one has an experiential
techniques without trying to find and correct understanding of the technique, one cannot
the ‘underlying’ cause is better described as know the 'point' at which one enters and
YOGOPATHY! I am not against Yogopathy becomes one with the practice. This being true,
as it may be useful no doubt, but we need to how can we know where the benefits of the
understand that is very different than real Yoga practice manifest physically, mentally,
Chikitsa. emotionally and spiritually? If we don’t have
the ‘experience’ of the technique and its ‘state
The vital and living, experiential link in the
of being’, what are we going to research, and
chain of Yoga seems to be missing in today’s
what is the effect we are going to report?
Yoga therapy. This link is the therapist´s own
personal sadhana. By this I do not just mean When we acknowledge that Yoga demands full
the external practice of some techniques, but awareness and consciousness in every moment
the internalization of Yogic principles as a 24/ of our life, this conundrum becomes even
7/12 lifestyle. The strength of any chain thicker, deeper, and more difficult to sort out.
depends on its weakest link. So too, the strength Unless we live a life of Yoga, or at least attempt
In Conclusion 321
to do so, how can we understand the inherent Yoga classes for type 2 diabetes published in
spirit of ‘wholeness’ that joins all things 2009. In my opinion, the researchers didn’t
together? Unless we lead by the example of really study Yoga at all, and yet they have
our lives, how can we convince others to follow published an acceptable paper that will be
us? A good teacher teaches more by example quoted in future publications and become a part
than words, and so does a good therapist, who of the decision-making criteria on Yoga therapy
heals more by ‘being’ the therapy than by just for type 2 diabetes. In their study, the
prescribing techniques galore. In case you researchers report that, “Despite broad
think my rant is all about qualifications and inclusion criteria, around two-thirds of the
titles, I must disappoint you. Simply because patients on GP diabetic registers proved
someone is a qualified physiotherapist, medical ineligible, and 90% of the remainder declined
or paramedical professional, or counselor, or to participate”. In other words, only 10% of
has acquired a degree in Yoga, there is no 33% of potential candidates participated,
guarantee that he or she will be a 'good' Yoga which is just 3.3% ! The authors report further
therapist. Conversely, someone’s lack of an that “Attendance at Yoga classes was around
academic qualification doesn’t mean that he or 50%. Nobody did the exercises regularly at
she will be a bad Yoga therapist. in my humble home. Yoga teachers felt that most participants
opinion, intelligence, empathy, compassion, were unsuitable for ‘standard’ Yoga exercises
and understanding are not necessarily by- because of limited flexibility, lack of basic
products of an academic career or institutional fitness, co-morbidity, and lack of confidence”.
status. If no one felt like doing the exercises at home
and if indeed no one did them, then my question
Lately, I have actually begun to question the
is, What Yoga were they really doing and what
very scientific research itself that makes up the
type of teachers did they have ? Would any other
foundation of “evidence based” Yoga therapy.
field of human endeavor accept such slip-shod
Many excellent scientists are researching Yoga
work? If not, why should we in Yoga do so?
and its effects on different populations and in
different conditions, yet their understanding of The need of the hour is for a symbiotic
Yoga is so limited that they end up missing the relationship between Yoga and modern science.
boat completely. This is because they try to fit To satisfy this need, living, human bridges
the grand design of Yoga into the limited box combining the best of both worlds need to be
of their methodology and end up not studying cultivated. It is important that more dedicated
“Yoga” at all. Papers are published that are scientists take up Yoga and that more Yogis
excellent from a scientific perspective, but truly study science, so that we build bridges between
very limited from a Yogic perspective. One these great evolutionary aspects of our
example of this is a paper on community-based civilization. Yoga is all about becoming “one”
with an integrated state of being. Yogopathy, Bijlani RL, Vempati RP, Yadav RK et al. A brief
in contrast, is more about “doing” than “being”. but comprehensive lifestyle education
program based on Yoga reduces risk factors
As I have written recently, when viewed from
for cardiovascular disease and diabetes
this wholistic perspective, Yoga can never
mellitus. J Altern Complement Med 2005;
really ever be an intervention. This role must 11: 267-74.
be left to Yogopathy.
Funderburk J. Science Studies Yoga: A Review of
We, as Yoga practitioners, teachers, Physiological Data. Honesdale, Pennsylvania,
researchers, and therapists, must make a USA, Himalayan International Institute of
Yoga Science and Philosophy. 1977.
sincere and determined attempt to strengthen
that one important link in the chain of Galantino M L, Galbavy R, Quinn L. Therapeutic
Yoga— the link of our personal, ‘every Effects of Yoga for Children: A Systematic
moment sadhana’. This is imperative, for the Review of the Literature. Pediatric Physical
very strength of the ‘Chain of Yoga’ depends Therapy 2008; 20: 66-80
on it. We owe it not only to ourselves as Gitananda Giri Swami. Ashtanga Yoga of Patanjali.
evolving human beings; we owe it to Yoga (Edited by Meenakshi Devi Bhavanani). Satya
as well. Press, Ananda Ashram, Pondicherry, India.
1999.
REFERENCES:
Innes KE, Bourguignon C, Taylor AG.
Bhavanani Ananda Balayogi. Yoga Therapy Notes.
Risk indices associated with the insulin
Dhivyananda Creations, Iyyanar Nagar,
resistance syndrome, cardiovascular disease,
Pondicherry, India. 2007 and possible protection with Yoga: a
Bhavanani Ananda Balayogi. The Yoga of systematic review. J Am Board Fam Pract
Responsibility. Yoga Life 2011; 42 (9): 3-10 2005; 18: 491-519.
Bhavanani Ananda Balayogi. Are we practicing Yoga Innes KE, Vincent HK. The Influence of Yoga-based
therapy or yogopathy? Yoga Therapy Today programs on risk profiles in adults with type
2011; 7: 26-28. 2 diabetes mellitus: A systematic review.
eCAM 2007; 4: 469-86.
Bhavanani Ananda Balayogi. Don’t Put Yoga in a
Small Box: The Challenges of Scientifically Jayasinghe SR. Yoga in cardiac health (A
Studying Yoga. Int J of Yoga Therapy 2011; Review). Eur J Cardiovasc Prev Rehabil 2004;
21 ; 21. 11: 369-75.
Bhavanani Ananda Balayogi. Yoga is not an Khalsa SBS. Yoga as a therapeutic intervention: a
bibliometric analysis of published research
intervention, but maybe Yogopathy is. Int J
studies. Indian J Physiol Pharmacol 2004; 48:
Yoga 2012; 5: 157-58.
269-85
Bhavanani Ananda Balayogi. Recent studies on Yoga
Lipton L. Using yoga to treat disease: an evidence-
at JIPMER. Yoga Life 2003; 34(6): 3-11.
based review. JAAPA 2008; 21: 38-41.
In Conclusion 323
Madanmohan, Bhavanani Ananda Balayogi. Studies Satyananda Saraswathi Swami. Four Chapters on
on the Beneficial Effects of Yoga Training on Freedom. (Commentary on Yoga Sutras of
Patanjali). Bihar School of Yoga, Munger,
Adolescents of Pondicherry. Souvenir of the
India. 1999.
National Yoga Week -Feb 2013. MDNIY, New
Delhi. Pg 48-53. Skoro-Kondza L, Tai SS, Gadelrab R, Drincevic D,
Greenhalgh T Community based Yoga classes
Raub JS. Psychophysiologic Effects of Hatha Yoga for type 2 diabetes: an exploratory randomized
on Musculoskeletal and Cardiopulmonary controlled trial. BMC Health Serv Res 2009; 9
Function: A Literature Review. The Journal : 33.
of Alternative and Complementary Medicine
Taylor MJ. What is Yoga Therapy? An IAYT
2002; 8: 797-812. definition. Yoga Therapy in Practice 2007; 3
Recommended Educational Standards for the (3) : 3.
Training of Yoga Therapists. 2012. Yang K. A Review of Yoga Programs for Four
www. ia yt . or g / D oc u ment s / Leading Risk Factor s of Chr onic
IAYT_Educational%20Standards_final_7-1- Diseases. Evid Based Complement Alternat
2012.pdf Med 2007; 4: 487–91
A CLOSING WORD
The best ever definition of health may be attributed to the father

of surgery, Acharya Sushrut (~600 BC) who defined health as “a
dynamic balance of the elements and humors, normal metabolic
activity and efficient elimination coupled with a tranquil mind,
senses and contented soul” (samadoshah samaagnishcha
samadhaatu malakriyah, prasanna atmendriya manah swasth
ityabhidheeyate. Sushruta Samhita, Sutrasthanam, 15:41). Yoga
to me is undoubtedly and truly the best means to achieve such a
dynamic state of wholistic health.
As Yoga Chikitsa starts to be introduced into mainstream health

care, we must not fall into the dangerous trap of claiming that
Yoga is a miracle that can cure everything under the sun for that
“puts off” the modern medical community more than anything.
They then develop a stiff resistance to Yoga instead of becoming
more open to this life giving and health restoring science. As the
use of Yoga Chikitsa in medical centers is still in its infancy we
must be cautious about the after-effects we may produce by our
conscious and unconscious thoughts, words and actions. Better
to err on the side of caution than be true to the adage, “fools rush
in where angels fear to tread”. We must remember that, it is only
when we begin to consciously understand our limitations that we
can then grow and evolve multiplying our inherent strengths
multifold.
I am not downplaying the potentiality of Yoga for it DOES have

a role in virtually each and every condition affecting humankind.
As stress is the main causative, precipitating and aggravating
factor in every known disorder and disease, Yoga as the potent
cccxxvi
antidote to stress can for sure improve things for the better.
However, though Yoga can improve the condition of nearly every
patient, it doesn’t necessarily translate into words such as cure.
Modern medicine doesn’t have a cure for most conditions and
hence when Yoga therapists use such words, it creates a negative
image and consequent reaction that does more harm than good.
We must remember that the wise “know” that they “know
nothing”, the arrogant and ignorant fools “think” they “know
everything”.
I would like to reiterate at this point the need of the modern age
which is to have an integrated approach towards all forms of
therapy. Integrative medicine is the future and we must try to
integrate concepts of Yoga in coordination and collaboration with
other systems of medicine such as Allopathy, Ayurveda, Siddha,
Homeopathy and Naturopathy. Physiotherapy, osteopathy and
chiropractic practices may be also used with the Yoga Chikitsa
as required. Lifestyle modification is the keyword and we must
not forget that advice on diet and adoption of a healthy natural
lifestyle is very important irrespective of the mode of therapy
employed for the patient.
I feel that it is apt to end with a Subhashita, one of many witty

and epigrammatic verses in Sanskrit literature that that taunts
those doctors and therapists who do not treat their patients in a
proper way and who are more interested in making money, name
and fame than in curing them.
vaidyaraaja namastubhyam yamaraaja sahodarah

yamastu harati praanaan vaidyah praanaan dhanaani cha
This may be translated as follows. “Salutations to you O doctor,

for you are the brother of Yamaraja, the Lord of death. Whereas
Lord Yama takes away only our life, you take both our life as
well as our money too”!
cccxxvii
May we not become such inhospitable humans and may we do

our best for all those who come into contact with us. May we
improve their life by the best of our efforts and may we always
strive to have a balance between heart and head, between
empathy and intelligence thus living Yoga as skill in action
(karmasu koushalam) at all times. May we all be true therapists,
ones who care for our human brethren who are in the throes of
suffering (duhkha). May we enable them to attain as best as
possible a state of health and wellbeing (sukha) through the
living giving and life transforming art and science of Yoga.
Yogacharya
Dr. Ananda Balayogi Bhavanani
June 21, 2013 Pondicherry, India
THE WORLD BLESSES Dr. ANANDA
Blessings from elders, teachers, colleagues,
students and others from all over the world
“ Authentic, comprehensive, and well researched by a

brilliant doctor and world leader in the field of Yoga and
health. Highly recommended for Yoga teachers, and
students worldwide.”
- Larry Payne Ph.D. E-RYT500 YTRX,
Founding director Yoga Therapy Rx™ & Prime of Life
Yoga™, LMU Extension Program, Co-Author, Yoga for
Dummies, Yoga Rx & The Business of Teaching Yoga,
Founding Director Samata International Yoga & Health
Institute, Los Angeles, California, USA
“Ananda may not be a Vayo Vriddha (one who is

senior in age) but he is indeed a Jnana Vriddha
(senior in wisdom)”.
- Padmabhushan Dr. B. Ramamurthy,

Eminent Indian Neurosurgeon
cccxxix
“Dr. Ananda is a “A many sided genius and a multifaceted personality, Dr.

true Yogi in every Ananda is a Yoga Guru par excellence carrying on the
sense of the word”. legacy of his great father, the revered Yogamaharishi Dr.
Gitananda Giri Swamiji. He is a much respected Doctor
- Wendy Brabazon,
of Medicine, a talented Bharatanatyam exponent, a
Brisbane, Australia
forceful and able speaker, a consummate composer and
choreographer, a prolific author of valuable books,
commendable producer of DVDs pertaining to Yoga and
a skilful organizer of cultural and spiritual events. Dr.
Ananda is a perfect gentleman of sterling qualities and has
done yeoman service for the cause of cultural and spiritual
growth of Pondicherry.”.
- Padma B hushan, Sangi ta K al ani dhi Sr i
T.V. Sankaranarayanan, Eminent Carnatic Maestro,
Chennai, India.
“Dr. Ananda is a unique being. Not only is he the son of

one of the most significant Yogis of our times, but also has
to his credit, a modern education through his degree as a
doctor. He is also a truly gifted musician, bringing
delightful melodies to the crowds. Such a person who has
a spiritual heritage, modern education and an artistic flair
“Dr. Ananda is a
is rare in today’s contemporary times. His devotion to
role model of
promote the Yoga lineage of his father is unquestioned,
integration at so
and is visible through his work both in Pondicherry, and
many levels”.
outside. Both my colleagues and I have had numerous
- Dr. Ranjit Rao, opportunities to meet and interact with him. Each time
Melbourne, Ananda’s warm heart extends out so warmly, and it shows
Australia me a sign that he has indeed embraced the real meaning
cccxxx
of Yoga into his heart. I bless Ananda to have a long and

purposeful life. And I look forward to many more of his
creative endeavors”.
- Yogacharya Yogashri T.K.V. Desikachar, Founder
Krishnamacharya Yoga Mandiram, Chennai, India.
“This new book on Yoga therapy is from a well known

Yoga teacher, medical doctor, Bharatanatyam artiste,
musician and an acclaimed teacher in all these branches.
It is a welcome book with many interesting ideas on Yoga
Philosophy and Yoga Therapy both of which are of great
importance in this age of quick knowledge and fast
applications in therapy of an ancient wisdom whose
authenticity in application is always under a scanner. Dr.
Ananda belongs to a great tradition of Yogis and has
“Ananda’s
impeccable credentials to write this book. This outstanding
beautiful way of
book is a handy reference to the above aspects of a great
teaching and
science that is contributing worldwide to health promoting
speaking
activities”.
throughout sessions
is an inspiration - Prof T.M. Srinivasan, Dean, Division of Yoga and
and fills in many Physical Sciences, S VYASA Yoga University, Bangalore,
India.
gaps that perhaps
have been left open “Dr. Ananda, born to Yogins, belongs to a great Yoga
in the real tradition and has excelled in the modern medical field too.
“objective”of
His contribution to the field of Yoga therapy is unique as
Yoga”.
he has given the due respect to the science of Yoga as
Yogacharini Cathy founded by our ancient Rishis and the science of modern
Davis, Cornwall, UK medicine as expounded by modern scientists. He has
cccxxxi
rightly pointed out the shortcoming of prescribing

Yogasanas and Pranayamas for specific illness and called
such an approach as “Yogopathy”. His approach to Yoga
therapy has been a holistic one. He has been open to the
“ D r. A n a n d a
work of other Yoga institutions, displaying the true quality
represents the
of a Yogi. Genetically a talented artist, he has been
union of the worlds
of spirituality and promoting the classical carnatic music and dance by
art, devotion to the composing and singing classical carnatic songs and playing
Master and love for mridungam. It just not only brings out his special talent
the family, science but acts as a threshold of his evolved mind. May the
and philosophy, the Almighty shower His choicest blessings on Dr. Ananda for
spiritual doctrine a long and healthy life and fulfill his ambitions in carrying
and the modernity on the Yoga tradition and bringing to the fore the
of insights. He is importance of Yoga to the new generation”.
really a super - Yogac hary a S. Sri dharan, Managi ng Truste e ,
special person who Krishnamacharya Yoga Mandiram, Chennai, India.
lives what he talks!
“Dr. Ananda, whom I have a good fortune of knowing for
The mood he
more than 15 years, is an extremely professional Yoga,
creates around him
cultural and spiritual teacher to many in India and abroad.
is Sattvic! I thank
I am sure that he inherited these traits naturally from his
God for enabling
illustrious parents. When I was starting a Study in India
us to know him
and to make us a Programme at Pondicherry University I wanted to give the
part of his Yoga students a flavor of Bharatanatyam and Yoga. I found an

family”! extraordinary Guru in him and our association still
continues. All of the students were having a very high
-Yogacharini opinion about him and some of them were inculcated to
Sabrina, continue it even after their leaving India. He, being a
Milan, Italy medical graduate, has a very scientific approach and does
cccxxxii
“It is rare to find a

research on various aspects of Yoga therapy. I am sure that
pe rson who se
with his vast experience he will be able to contribute a
happiness is
genuinely derived very good, authentic book of Yoga therapy”.
largely from their - Dr. P.P. Mathur, Vice Chancellor, KIIT University,
profound ability to Bhubaneswar
make others happy.
“Dr. Ananda is one of the rare individuals on the planet
Dr. Ananda is
undoubtedly one of who has successfully combined a deep personal practice
those rare people, of a comprehensive Yoga lifestyle, with a high level of
successfully scholarly medical and academic activity in both Yoga and
merging facets of Yoga therapy. Aside from his considerable expertise, he is
modern medicine a humble man with a very pleasing personality who has
and ancient Yogic the consistent ability to espouse a rational and common
principles to help sense view on essential issues in the fields of Yoga and
others reclaim Yoga therapy. It is always a pleasure to interact with him
health and and to share his passion for Yoga and spiritual
happiness. His development”.
infectious laughter
- Dr. Sat Bir Si ngh Khalsa, Direc tor of Re search,
and joy brings new
Kundalini Research Institute and Kripalu Center for Yoga
meaning to the
and Health; and Assistant Professor of Medicine at
saying, ‘Smile, and Harvard Medical School, USA.
the whole world
smiles with you’. “One never tires of listening to Dr. Ananda. His charming
With a healthy way of captivating an audience along with his ability to
dose of wit to reinforce even the most abstract of concepts in a concrete
match his warmth way with analogies, metaphors and imagery, must surely
and wisdom, Dr. rank him amongst the most talented of speakers. Dr.
Ananda has a Ananda shares of himself so freely and showers all of us
captivating
with an abundance of joy, love and pearls of wisdom”.
presence that shines
- Cathryn Doornekamp, Lotus Yoga Retreat, New Zealand.
with colour,
creativity, and
compassion”.
- Diana Timmins,
Sydney, Australia
cccxxxiii
“While I understand that much of Dr. Ananda’s teaching

has been beautifully underpinned by the wisdom of his
beloved parents, I believe that he brings his own special
wisdom to the teaching of the Yoga Darshana and his
humility in acknowledging the source, is another indicator
of his worthiness to be regarded as a leader in Yoga in his
own right”.
- Leigh Blashki , President, Yoga Australia, Australia.
“Dr. Ananda has simply swept us all off our feet with his
It’s an amazing
charisma, fascinating talks, instructive workshops and soul
experience to be in
inspiring cultural performances. He has given a new face
the presence of
to Rishiculture Ashtanga Yoga. His affable nature and his
such a master....to
delivery in simple language, with lot of anecdotes of the
be uplifted and
healing inherent in our practices were very impressive. In
have one’s life
my many years I’m yet to meet a more accomplished man
enhanced by such
than Dr. Ananda. His enthusiasm and dedication to service
people is an
through Yoga is infectious and his humility touches
absolute privilege”.
everyone. He is a brilliant speaker and his mastery of the
- Julia Ballinger, scriptures, the sciences of Yoga and Medicine is profound
Toowoomba, and yet he conveys them to us in a language
Australia. understandable to us. It is an unforgettable experience
“Dr. Ananda once again gave his all and then some having people mesmerized by
his workshops. This is an explanation that Niraimathi gave me that I share when
people come to me in admiration of Dr. Ananda’s workshops.
She says: When Dr. Ananda speaks it’s like he is baking a cake. First of all the idea;
which cake shall I bake, next the ingredients; placing them all in a bowl, blending
all of this together to form a solid batter, then giving you still more he places it in
the oven and bakes it for you. When you can see it in its complete form, he then
puts on the frosting and delivers it to you, so that all you need to do is take a bite
and allow yourself to digest all that has been given”.
– Bernadette Hearn, Vibrational Breath Therapy, Melbourne, Australia

cccxxxiv
“My dear ‘Brother in Yoga’ Dr. Ananda Balayogi Bhavanani is someone who not
only possesses a profound knowledge of Yoga, but is also a Medical Doctor. His
knowledge is vast and wide, always bringing the purest wisdom of Yoga to the
table and reminding us to keep it in Yoga Therapy, moving away from practicing
‘Yogopathy’, one of his terms that relate to the reductionist intention of finding
a perfect asana for a certain condition. True to the holistic approach to life and
the Universe, Yoga must acknowledge the importance of the whole being and not
just the symptom to be treated, so healing is profound and lasting”.
- Antonio Sausys, International Yoga Therapy Conference, USA.
being with him. He has endeared himself to our hearts and

his sublimate accomplishments coupled with humility
humbles us all. He sure is the new voice in Yoga. ”
- Yoga Bhi sm ac hary a Sri Bala Rat nam , Founde r
Vibrational Breath therapy, Melbourne, Australia
“As a history teacher in BGV, Kodaikanal I had the

pleasure to observe the young Dr. Ananda who could
easily be discerned as someone with special
“I must say, characteristics. Even at that time I felt that such a boy,
Dr. Ananda can already immersed in pursuit of higher values would
certainly disarm become a natural leader and true guide of many. Today
any stranger when I read his own incursions into his past, I better
with his sincere understand his equipoise and extra-ordinary perception and
smile, and joyous perspective of life. Though prematurely fully grown-up at
laughter! I wish to that time, exhibiting great maturity, he moved with others,
sing like him some more so in a residential school, without any pretensions
day for he truly whatsoever. I feel even now that he has great heights to
gives so much of reach effortlessly and be a source of inspiration to many.
himself through his Here is one example of what total dedication and hard
music and work could and did achieve. I never cease admiring the
teachings”! zeal, zest and alacrity he shows in so many aspects of
Yoga while integrating it with life itself! May God bless
-Yogacharini
him with abundant energy to carry on with his noble and
Shantha,
Melbourne, monumental work”!
Australia - Sri Ramana Prasad, Chennai, India.
cccxxxv
“Dr. Ananda “Dr. Ananda is “One of a Kind” like his illustrious parents
combines an Ammaji and Swamiji. His output continues to be
incredibly in-depth wonderful and amazing and he is truly a credit to the
knowledge of Yoga
lineage. Though he has a long list of awards and
and Yoga therapy
accomplishments, academic, medical, and in the area of
with a beautiful
music yet, for me, these awards give no indication of the
warmth of
wonderful human being, multitalented as he is, that I have
personality. This
experienced. As with his father, my life has been much
makes his work
enriched through all my contacts with Dr. Ananda. He has
wonderfully
always demonstrated a fantastically sharp intellect,
accessible and a joy
balanced with an equally sharp wit and enjoyment of life.
to experience. His
Born as the blend of two great Yogins, he demonstrates
dedication to the
what I would term truly Sattvik qualities. His teaching
development of
skills are exquisitely gentle reflecting his inner nature and
Yoga therapy as a
it goes without saying that his knowledge is a boundless
professional and
ocean so those who experience his presence are privileged.
effective health and
His creative output in the last decade has been staggering
wellbeing modality
and it is wonderful to see his integration of the Yantric
is an inspiration
principles, so beloved to his father and myself, taken to
and a perfect
example of new heights. A truly magnificent man, Yogacharya,
Dharma”. medical doctor and Carnatic musician, the progeny of two
'one of a kind' parents, he is the future of Gitananda
- Jennifer Schrader,
Yoga”.
President, Australian
- Dr. Swami Anandakapila Saraswati (Dr. Jonn Mumford),
Association of Yoga
Sydney, Australia.
Therapists, 2013
Ananda ‘bhai’ (elder brother) as I affectionately call him is more than a brother
to me. When I imagine a perfect soul in today’s world and I always think of him.
He is an extremely simple, hard working, always pleasant, energetic person who
is highly knowledgeable not only in Yoga but also the cultural heritage
of India through classical music and dance. Having the background knowledge of
medicine, he is a perfect person to explore the therapeutic aspects of Yoga.
- Dr. Kaviraja Udupa,
Post-Doctoral Research Fellow, University of Toronto, Canada
cccxxxvi
“A man of the Gitananda tradition who speaks with eloquence, who embodies
wisdom, who radiates intelligence and integrity, who leans into humor, who
soars into realms of knowledge and can weave all these qualities together into
threads of delight and wonder. A man whose eyes sparkle with the light of
true teachings and whose very heart and mind dance before us with all honesty
and openness. Dr. Ananda has an amazing ability to spin stories of fact and
ideas, culture and wisdom, teaching and truth into our hearts and souls at the
same time as capturing our minds. Swamiji said, ‘Love is profound interest’
and yes indeed, this truly makes Dr. Ananda a man who inspires Love”.
- Yogacharini Niraimathi, UK and Australia
“Dr. Ananda is only getting better and better. Each time I have an honour to
spend time with him, I see more Divinity than ever. Is he always like that? Is
Dr. Ananda always so happy? His happiness is very contagious. But how does
he manage to keep it and always have it in such abundance that others can
experience it too”?
- Yogacharini Sharadha, UK.
“I always feel proud to see that level of pure, untainted tradition expressed and
received so well here. I think Ananda Anna did a most remarkable job of
showing the strength and deep Yogic insight of the many layers of existence,
with great gentleness and humility. His devotion to both Swamiji and Ammaji
is as moving as his commitment to Yoga itself”.
- Yogacharini Kanchana Rao, Melbourne, Australia.
Dr. Ananda is the living example of a Yogacharya, “One who lives Yoga”. A son,
husband, father, a skillful and expert practitioner of Rishiculture Yoga, allopathic
medicine, Carnatic musician, composer, choreo-grapher of Bharatanatyam dance
dramas, prolific writer and inspiring teacher, he is a truly integrated being. It is
with joy and gratitude that I have been his student for the last four years, during
my lengthy residencies in ICYER at Ananda Ashram. His combination of
knowledge, experience and devotion to Yoga are inspiring and uplifting. As a
musician, I have received from him the gift of the Darshan (vision) of the artist
as an instrument for the Divine to manifest on Earth."
- Yogacharini Sangeeta Laura Biagi, PhD, Senior Yoga Teacher, Ananda Ashram.
cccxxxvii
“Dr. Ananda speaks with amazing energy, fluency, humour,

clarity and persuasion, holding everybody’s rapt attention
for hours at a time– without using a single prop or note!
Here, we could all see, was a real master in complete
command of his field. In addition to his warm and
energetic presence, it is the breadth, depth and sheer
“A vibrant, bundle generosity of his teaching that provide inspiration and food
of energy radiates for thought and practice, long after the event”.
from Dr. Ananda as
- Philip Liney, Sydney, Australia.
he is so real, so
natural and full of “When I think of Dr. Sir, the word Master or Guru comes
joy. It is always an to mind. He’s already conquered so many feats, both in the
inspirational external world as well as the internal one. His sole
experience to be motivating factors in worldly accomplishments are
with this joyous, internal. That is, his Ego plays no role. Having mastered
uncomplicated man. the internal environment, he is a free man, a liberated soul
He obviously has a
who has gained the space to do for others what is right,
huge workload but
when it is right. Isn’t that a real Master? Isn’t that real
is able to keep
Chikitsa? How can you help others when you yourself
giving, drawing
need help? Dr. Ananda is self-reliant. He has the
strength from an
knowledge, the skill and the heart. He is his father’s and
endless source of
mother’s son. Puducherry has seen the birth of another
energy”.
Lion”.
- Helen,
- Yogacharini Aishwariya, Canada.
Barwon Heads,
Australia. “Dr. Ananda belongs to the Yoga family and has versatile
talent. He has grown into a very clear, articulate and
compassionate human being. I have high appreciation for
the knowledge he possesses, but I have even more
cccxxxviii
“In Dr. Ananda I see an all-rounder, a living expression of both Yoga being ‘four-
fold awareness’ and Yoga being ‘skill in action’. Dr. Ananda has the advantage
of being an allopathically trained doctor who has won several medical awards as
well as being a fully trained Yogi by his illustrious father and mother. As a
consequence of this marvellous training, his portrayal of health is perfectly (w)
holistic and scientific. What I see in Dr. Ananda is a talented and gentle soul, a
gentle reflection of what I had been told his father was, a lion, the Lion of
Pondicherry”.
- Yogacharya Devidasan Giri, Adelaide, Australia
appreciation for the humility with which he shares it. He has done
commendable work in field of Yoga research and training, and I am sure he
will achieve great heights”.
- Sri Subodh Tiwari, Joint Director-Administration, Kaivalyadhama Yoga Institute,
Lonavla, India.
“Dr. Ananda is indeed a true Renaissance Man. Having grown up in the Ananda
Ashram, he has absorbed the teachings of his illustrious parents at the deepest
level and never ceases to amaze with his profound knowledge. It is impossible
to ask him a question and not have an intelligent and fascinating reply! Add
to this his medical knowledge as a practicing medical doctor, and his research
work in Yoga therapy, and you have a man who would seem at first meeting
to be deeply scientific. But wait – this is also someone who can play the
mridungam with verve and energy, who composes and sings his own Carnatic
songs and can move you to tears of joy at the beauty of his compositions!
Listening to Dr. Ananda discourse on almost any topic always captures the
attention. His lectures are always informative and his personal style of teaching
helps one to retain and understand the material. Not content with all this he is
also a prolific writer and maker of videos on Yoga. His articles and books are
always succinct, and his videos are lovely to watch, just as his music is
wonderful to listen to. It is not an exaggeration to say that Dr. Ananda embodies
the principle of Satyam, Shivam Sundaram – truth, goodness and beauty”!
-Yogacharini Janita Stenhouse, France.
cccxxxix
Doctor Ananda is a “I met Ananda when he was two years old, when he was
gift to the world. He imbibing Yoga along with mother’s milk. I watched him
takes the best from grow up as a Tamil in his heart and his imagination. The
his legendary Tamil people, language, culture, and Yoga provided him
parents and spreads with everything he needed, so he never felt a requirement
the knowledge in his to travel abroad or become something else. He is ever
own, very generous, curious, conscientious, and tireless, and now in his middle
contemporary and age it is almost spooky how much he resembles Swamiji”.
sincere way. I feel
- Dr. Kenneth Liberman, Professor Emeritus, University of
blessed to be his
Oregon, USA
true friend in this
lifetime. Dr. Ananda is the Guru who brings out the best in and
- Larry Payne, USA from every student by enabling them to identify their own
strengths and limitations, in a gentle yet determined
manner. A role-model, who paves, leads and guides
students in the tough path towards evolution. He is a
humane being who receives respect, as he reverently
values and respects all. He is a gem of a teacher, who
gives the whole, in totality, with utmost clarity so that
even the most complicated, intricate concepts are
understood effortlessly by one and all. As his name
signifies, Dr. Ananda is “Bliss Personified” and practices
what he preaches. I am truly blessed to be his student".
- Yogachemmal Smt. Meena Ramanathan, Coordinator
and Yoga Therapist, CYTER, MGMCRI, Pondicherry
“Dr. Ananda is what Malcolm Gladwell may call a “connector”, which in some
ways is perfectly fitting, as the cornerstone of his life’s work is the propagation
of Yoga - the quintessential art of connecting. A riveting speaker, an indefatigable
researcher, and an exemplary civic leader, he has explored metaphysical
complexities of Eastern thought with the intellectual and scientific rigour of
Western methodology, and has made ancient concepts palatable to the modern
mindset. Ultimately, his body of work allows us to better understand ourselves
and our connection to the world around us”.
- Yogacharya Radu Falcon, Canada.
cccxl
“Having been his student since my childhood, I have witnessed him managing a
multitude of responsibilities seamlessly and skillfully. His extraordinary energy
levels, in-depth and wide knowledge, phenomenal memory and the ability to sing
or talk incessantly definitely make a mark. It is quite something to see him weave
fine threads of rhythm of different colors and make a fine fabric, creating fine
clothing for the dance to flow through. Above all, one cannot miss the warmth
that flows from him as a teacher and a sensitive human”.
- Yogacharini Lakshmi Dhanaraj, Chennai, India.
“Dr ji”, as I lovingly call Dr. Ananda is like a brother to me. He is a remarkable
human being, a true Yogi embodied as a medical doctor. He unites the abilities
and practicalities of modern medicine, with the ancient and sacred wisdom of
Yoga, received in a beautiful lineage from his illustrious parents. When I met
him in Pondicherry I was happy to learn from him, and experience his extreme
knowledge and clear concepts of Yoga applied as a therapy that was presented
by a truly humble and simple man".
- Ilan Segre, Psychologist, Author of the book Integrative Therapy, São Paulo,
Brazil.
“This book by Dr. Ananda will be an important guide for all those who are
seeking physical, emotional and mental health with balance in life. These are
essential for our holistic spiritual development as these personal experiences
in Yoga are a real source of inspiration for all of us. With love and prayers
that this book fulfills the purpose for which it is born”.
- Yogacharini Shobana, Gitananda Yoga, Czech Republic.
“I have had the privilege to sit at Dr. Ananda’s feet and absorb the wisdom of
his spoken words and to share in his Yogic energy. He is passionate about the
Yogic life and is an excellent example of honoring and living by the Yama and
the Niyama. He gladly shares his knowledge and is always willing to shine the
Yogic Light upon the path of the sincere seeker and it is in this sharing that
he is abundantly blessed in return. We are truly blessed by his being and to
me he is a true Yogi”.
- Sophie le Roux, South Africa.
cccxli
Ananda is a shining “Being human and being authentic are qualities that Dr.
star in the world of Ananda has very naturally, and they give ‘real’ meaning
Yoga; teaching this and substance to the wise words he shares. I think a real
great art / science teacher leads by example and that information per se is
and inspiring all not what people are after, or what ‘speaks’ to people who
with his musical and are consciously searching. Humanity and authenticity form
artistic talents. the binding ingredients that give all the enlightened facts
His life is full of joy and wisdom he shares a structure, representing integration
and it is contagious! of ideas with true life experience. We are all trying to
navigate our lives after all. Perhaps this is where the ‘true’
- Mary Lou Austin, power comes”.
USA
- Maxine Levy, Yoga Teacher, London, UK
“Although Dr. Ananda is a modest and self-effacing man

who doesn’t go in much for titles and other typical vanities
of our civilization, I venture to assign him to the category
of spiritually mature human beings. He is, for me,
someone who demonstrates beautifully and unmistakably
what our potential truly is, and how Yoga can help us
discover this potential. Although his ability as a teacher
is indisputable, it is not his Yogic message per se that
inspires me whenever I see him, as much as it is the
fullness of his humanity and the manifest joy he takes in
being alive”.
- Yogacharya Billy Uber, Germany.
Dr. Ananda is a blessing: as a human being, a medical doctor and a wanderer on

the Yoga path. I am happy and grateful to be part of his Yoga-family and his
student. His way of uniting modern science and Yoga is truly illuminating and his
gift to explain even complex matters in the most vivid manner has amazed me
more than once. It is good to believe in the teachings of a great Guru. It is much
better when this great Guru has a deep and scientific understanding. It is best
when he obviously perceives the greatest joy in sharing his wisdom. Thanks to
the great Guru that Dr. Ananda is, true bliss!
- Yoga Sadhaki Claudia Hemashri Conrad, Germany
cccxlii
“Not only does Ananda have tremendous knowledge and an unbelievable capability
to speak, but he has humour and his smile enters the heart of everybody who comes
into contact with him. I find in him a symbiosis of the knowledge, wisdom, love and
efficiency of our so dearest Ammaji and our revered Swamiji, topped with his own
unique sweet humorous personality of humbleness, incredible knowledge and
wisdom - a wisdom which comes directly from the Universal Divine Source. He is
a very precious gift to the Yoga World and to the World in general”.
- Yogacharini Hanna Machia, Bengaluru, India.
“A lot of books on Yoga therapy offer a limited view of the subject, looking
only at the physical approach to health. The holistic approach is missing. Dr.
Ananda presents the physical, mental, spiritual dimensions of therapy in the
Yoga way. He deals with the patient, rather than the illness. Yet cause and
effect are inseparable for Yoga is union at all levels. I wholly endorse Dr.
Ananda’s presentation of Yoga therapy”.
- Yogacharya Eric Doornekamp, Founder, Lotus Yoga Centre and Retreat,
New Zealand
“Dr. Sir dedicates himself wholly for the cause of Yoga, nothing but Yoga and
only Yoga. Being our incessant source of inspiration, he is a role model to us
and many others. Dr. Sir is simplicity and humility personified and he is a gem
of humanity. Every one of his lectures is like the flood pouring out of an open
dam as he is a polymath of amazing proportions. We are proud that he is our
Godfather as his amazing capacity for affection, love and his heart brimms with
goodwill towards all. He is the epitome of the Bharathiya Samskrithi tradition
of 'Guruship".
- R. Varalakshmi and Dr. R. Balaji, Pondicherry.
“Ananda is nothing but a source of inspiration to me and all those around him.
He constantly strives to better himself and this is reflected in his work and Yoga
life. He is always thinking of others and doing the best he can, and this means
that he positively affects everyone he is in contact with. Little research is done
into Yoga and its invaluable health benefits and Ananda is filling this gap in
an honest and practical way that will benefit society greatly, especially since
cccxliii
it is done through the respected field of medicine. Even though he is walking

in his father’s footsteps, he is moving in his own way as well, with his own
persona and unique energy. The more he moves in the world the more he is
unfolding and the more he unfolds the more enigmatic he is becoming. I have
experienced many sides of him, and each one I must say is dignified, humble
and always honest. I think that is what makes him so special. He talks of his
experiences and obviously learns from them. His experiences are also quite
human, as he is human, and so we can all relate to them. To know that he also
undergoes many of the same challenges and circumstances that everyone else
does, and to hear him talk of them through a Yogic perspective, attracts people
and make it easier for them to understand the deeper concepts of Yoga. One
finds it impossible to avoid his jovial nature and his youthful and modern sense
of humour, which not only radiates from his being, but also permeates
throughout his teachings. This seemingly effortless quality enables his students
to get a more manageable grasp of these ancient Yogic concepts. Yoga is, “Skill
in Action,” and Dr. Ananda demonstrates that skill in marvelous ways”.
- Yogacharini Kalavathi Devi, Yoga Wales, UK.
“Dr. Ananda is one of the foremost experts on Yoga therapy in the world. His
expertise taps into timeless wisdom and expresses the essence of Yoga as a healing
modality for the modern mind. While modern in his application, his wisdom and
understanding proves him to be one of the greatest experts on Yoga therapy in
human history! I am privileged to name him as one of my mentors as is everyone
who studies with him. To be in his presence is to experience the deeply profound
truth of Yoga’s providence as a powerful healing force. Dr. Ananda emanates the
consciousness that Yoga endows while simultaneously delivering profound
teachings in a concise and systematic method that while being deeply scientific,
makes good practical sense. As a living embodiment of Dharma he exudes the joy
and energy that physical, mental, and emotional health imparts; he not only
practices what he preaches, he is what he teaches”!
- Yogacharya Gowrishankarananda, Atmalaya® Institute, Canada.

cccxliv
“For me the link with Ananda Ashram, with my beloved Ammaji and Dr.
Ananda is a divine gift - the source of Light, the treasure of Knowledge and
the sweet spiritual Home. Dr. Ananda has a divine blessing of being endowed
with a generous heart, sharp mind and skilful hands. One could hardly imagine
how one person is able to manage the job of hundreds! It is a great miracle.
In every aspects of the life he demonstrates perfection, the Yoga principle of
“skill in action”.
- Yogacharini Natalia Aronov (Tasha), Russia and Germany.
“Dr. Ananda is sincere and passionate about Yoga and its beneficial effects with
a practical and analytical view of Yoga therapy. He recognizes its limitations
in certain conditions and that, if it is to be effective, each person needs to be
properly assessed and specific therapy plans worked out according to the needs
of the individual, rather than using the same therapy model for all. He is
absolutely “a very precious soul” and a blessing to all who come in contact
with him; they cannot help but love him because he embodies his mother’s
grace and great love. He is such an unpretentious person, with a natural, happy,
loving nature which captivates everyone who meets him and it was clearly
evident to those of us who have heard him previously, that his presentations
have reached a new level and are now much more powerful and authoritative
than ever before. He speaks of difficult concepts with such clarity, in a way
which is easy for everyone to understand; and for those of us who already
understand, he has the ability to take us to a new level of understanding; a new
“Aha” moment where we suddenly ‘get it’ in a new way. It sounds to me as if
he is now tapping a direct line to the Akash as his famous father was able to
do and as we would all love to be able to do”.
- Yogacharini Margo Hutchison, Brisbane, Australia.
“It is a joy to be a student of Dr. Ananda. His Yogic teachings are based on deep
understanding and experiences as well as on his medical background. His case
studies are nicely wrapped into humorous stories for easy learning. He does not
get tired of stressing the importance of getting an overall picture of each human
in its whole context. Thank you, Dr. Ananda, for sharing all your knowledge and
wisdom with us”.
- Yogacharini Sri Devi, Yoga teacher and Naturopath, Switzerland.
cccxlv
“I knew from the very first day I met Dr. Ananda that I had met a truly inspiring
person – one who could not only speak in profound ways about Yoga, but one who
demonstrated the humble and heartfelt Yogic qualities that I myself aspired to
attain. I knew I had finally found a “real” Yoga teacher. In all my years as a
health practitioner and Yoga teacher, I’ve met few people who truly understand
the Yogic approach to health and wellbeing. Dr. Ananda is one of them. Raised
in a traditional Gurukul and inculcated in Yoga since birth, then later trained in
western allopathic medicine, he has a unique and intimate understanding of Yoga’s
role in human health and healing. Dr. Ananda is among the few today whose
research and teachings are helping to expose Yoga’s vast potential, and to also
open wider the myopic and one-dimensional views of Yoga that have become
commonplace nowadays”.
- Yogacharya Michael Deslippe, Director, International Yogalayam
The term Yoga implies union of soul and Supreme Soul. I have known Dr.
Ananda ever since he was my most sincere and disciplined student during his
medical education at JNMC. Yoga has been his life and he has in fact inherited
this Art of Living. His immense contribution to Yoga in its many manifestations
shall benefit mankind and the world as a whole".
- Dr. Dalia Biswas, Professor & Head, Department of Physiology, JNMC, Wardha,
Maharasthra, India.
It is very difficult to put into words something or someone that you simply must
experience! We have had the honour to be taught directly by Dr. Ananda at his
home in Ananda Ashram and it is abundantly clear that he has so much
knowledge about Yoga and its relationship to the body on all levels due to his
medical training and growing up in a purely Yogic environment, with
astounding parents responsible for the Yogic evolution of countless souls!! We
always found him to be honest, thoughtful and egoless. He has an energy that
permeates your being when you are in his presence, and to have his blessings
on your own Yogic journey can feel like a lifeline”!
- Yogacharya Jnandev and Yogacharini Deepika, Yoga Satsanga Ashram, UK.
cccxlvi
“Yoga therapy implies empathy or understanding at a wholistic level (including

diet, lifestyle, as well as body and breath work) in an attempt to achieve
physical and mental harmony or balance. A person in search of a Yoga therapist
is usually attracted to efficient, knowledgeable and effective instruction. Dr.
Ananda truly gives such instruction”.
- Yogacharya Muralidharan, Sydney, Australia.
“Sir is one of those people who utilizes all of his 24 hours, just because it is
not a crime to do so. He does a myriad of things, that leaves me wondering is
there really anything as not having enough time? I could just say I’m proud to
be his student and wrap it up, but proud seems like such an inadequate word
to describe the feeling. I am one of those limited edition hand-picked-by-god-
himself people on earth who has the great fortune of being his student. I am
truly gifted to be one of those people who has watched, with reverence, him
compose soul-touching stunning songs, choreograph master piece dance items
and most of all extremely blessed to have had the opportunity of presenting
his compositions to the world. In short he is a man of million words and zillion
emotions, filled with passion for his work, love, affection and care for everbody,
having a word of appreciation for everything you do and not to forget a great
sense of humor.”
- I. Krishnaveni, Student Co-ordinator, Yoganjali Natyalayam, Pondicherry
“A truly worthy son of worthy parents, Dr. Ananda provides new insights and a
deeper understanding about the essential components of Yoga therapy. It is my
belief that this book is a milestone as it is thought provoking, while being
insightful and will hopefully lead the Yoga Therapist to find the missing link
between the understanding of traditional Yoga and the essential healing aspects
which form a part of Yoga’s collective future. The 'Maker of All', has designed
his life to serve the whole of humanity for which I wish to thank God and his
parents for giving us a gem in the form of Dr. Ananda. Indeed, he is justifying
his life and living by way of evolving himself to make people happy, healthy and
peaceful all over the globe through his discourses and writings about Yoga”.
- Dr. BR Sharma, Assistant Director Research, Head, Department of Philosophico

– Literary Research, Kaivalyadhama, India.
Ananda Ashram at the International Centre for
Yoga Education and Research (ICYER)
This world famous Yoga Institute has been offering intensive Six
Month International Yoga Teachers Training Courses from
October 2nd through March 25th since 1968, without any break.
Thousands of students from all over India and the world have
been thoroughly trained in an intensive Yoga programme which
starts at 4.30 am each morning and concludes only by 9.00 pm
each evening. CLASSICAL RISHICULTURE ASHTANGA
YOGA (GITANANDA YOGA) as expounded by the world
famous Guru, Yoga Maharishi Dr. Swami Gitananda Giri
Guru Maharaj is taught in carefully graded steps. Swami
Gitananda, a Medical Doctor born in India but who spent forty
years in the West, taught Classical Rishiculture Ashtanga Yoga
(Gitananda Yoga) with a scientific, medical basis. The revered
Swamiji, considered one of the five leading world experts in
Classical Ashtanga Yoga, attained maha Samadhi on December
29, 1993.
Yogic cleansing practices and fasting, diet and nutrition are basic
to the course. More than 108 asana, 44 pranayama and 56 kriya
are taught in the six months. Thorough study of the Yoga Sutra,
Upanishads, Yoga Vasishtha, Hatha Yoga Pradipika, Gheranda
Samhita, Bhagavad Gita and other important Yogic texts is made.
Training is also given in Carnatic Music, with emphasis on
devotional bhajan. Those interested may also study
Bharatanatyam and Classical Instrumental Music. Training in
cccxlviii
Raja Yoga and Jnana Yoga techniques are given, including

elaborate work with Yogic relaxation, concentration and
visualization practices. Seats in the course are limited to ten
persons annually, who are accepted only after going through
preliminary instruction with the Institute’s trained teachers as
well as participation in the 52 Lesson Correspondence Course,
Yoga: Step by Step, which is the basic syllabus of the Six Month
Course. The Institute has a traditional Gurukula setting, in an
ideal garden atmosphere, on the shores of the Bay of Bengal.
Students are also introduced to the Indian way of life, festivals,
cultural programmes, community activities and Hindu rites and
rituals, to cultivate an awareness of the culture from which Yoga
has sprung.
From October 2001, this course has been extended to an

additional six months training, for those considered suitable,
giving “hands on” training in Yoga teaching and class
organization as well as undertaking senior yoga practices. Those
eligible for this advanced Yoga work will at the end of the one
year training receive a One Year International Diploma in Yoga
Education. ICYER has more than one hundred affiliated Yoga
centres in twenty two countries of the world. Thirty books have
been published, as well as a monthly magazine, Yoga Life, which
has completed more than 45 years of publication for a worldwide
audience. The International Centre for Yoga Education and
Research (ICYER) is also headquarters for several worldwide
organizations, including Vishwa Yoga Samaj, Yoga Jivana
Satsangha (International) and the Society for the Preservation
of Rishiculture Yoga (SPARC). The International Centre for
Yoga Education and Research is also the office headquarters for
Sri Kambaliswamy Madam, a 140 year old Samadhi site of the
great Ashtanga Yoga Guru Srila Sri Kambaliswamigal at
Thattanchavady, Pondicherry. The Samadhi of its founder,
Yogamaharishi Dr. Swami Gitananda Giri Guru Maharaj, is also
located at Sri Kambaliswamy Madam and has become a world
famous pilgrimage place. Swami Gitananda left his body in Maha
Samadhi at 2.20 am on December 29, 1993, Arudhra Darshan
cccxlix
Day and the full moon in the Tamil month of Margazhi. Daily
puja are conducted at Sri Kambaliswamy Madam, with elaborate
puja every Sunday morning. Sunday puja are open to public who
wish to experience a traditional Hindu puja. Grand puja for the
Samadhi of the eight Gurus of the lineage are conducted
throughout the year, as well as many Carnatic Music Festivals at
the Sri Kambaliswamy Madam.
The City Centre of ICYER, Yoganjali Natyalayam was

established on March 29, 1993. This flourishing Centre of Yoga,
Bharatanatyam and Carnatic Music with more than 400 actively
enrolled students and 15,000 alumni is located in central
Pondicherry, behind the New Bus Stand. It caters to the needs
of the local populace as well as providing special individual and
personally tailored lessons for passing tourists and those visiting
Pondicherry on a short term basis. Yoganjali Natyalayam has
developed a very popular Bharatanatyam troupe, which
specializes in performance of the difficult acrobatic Natya
Karanas, which are essentially a form of asana. The Centre
presents full length Bharatanatyam dance dramas every year in
to celebrate the birthday of its visionary founder, while its
spectacular Annual Day held every year is a feast of spectacular
music, dance and Yoga demonstrations.
THE FOUNDER: A Master Yogi and great Spiritual Teacher,

Yogamaharishi Dr. Swami Gitananda Giri had the unique
talent of infusing the mystic insights of the Rishi into practical
life. The exponent of a Bengali Tantric tradition, which stretches
back hundreds of years, Yogamaharishi Dr. Swami Gitananda
Giri, a medical doctor and scientist, was able to express the
abstract ancient insights in practical modern terms. One of the
greatest Masters of Rishiculture Ashtanga Yoga in the twentieth
century, Yogamaharishi Dr. Swami Gitananda Giri Guru Maharaj
of Pondicherry, India, was a brilliant and dynamic Guru known
as THE LION OF PONDICHERRY. He taught hundreds of
thousands of persons worldwide, the intricate and demanding art
and science of Rishiculture Ashtanga Yoga, through his books,
his magazine articles, his monthly magazine YOGA LIFE, and his
cccl
thousands of seeking spirits worldwide. His influence on the

modern world of Yoga is immense. He was named Madathiapathi
of Sri Kambaliswamy Madam in 1975 and carried out his
religious duties scrupulously. He founded Ananda Ashram
(1968) and later, the International Centre for Yoga Education
and Research (1989) on the shores of the Bay of Bengal, eight
kilometers north of Pondicherry. He also founded in March 1993
Yoganjali Natyalayam, to teach the Indian cultural arts of
Bharatanatyam and Carnatic Music, as well as Rishiculture
Ashtanga Yoga to the local populace. Throughout, his approach
was scientific, rational and systematic. In 1987 he was awarded
the title, “The Father of Modern Scientific Yoga” by Vishwa
Unnyanan Samsad of Calcutta. He was also one of the pioneers
in bringing the concepts of traditional yoga to the Western mind.
On December 20, 1986, Swami Gitananda Giri was awarded the
title “YOGA SHIROMANI” by the then President of India Shri
Zail Singh Ji, at the World Yoga Conference held in New Delhi.
He personally taught an intensive Six Month International Yoga
Teachers Training Course in his Pondicherry Ashram for twenty
five years from 1968. On March 10, 1986, Swami Gitananda was
appointed to Central Council for Research in Yoga and
Naturopathy, Ministry of Health and Family Welfare,
Government of India, New Delhi. Swami Gitananda cooperated
and served as advisor to Government in organizing the First
International Yoga Festival in Pondicherry sponsored by
Department of Tourism, in January 1993. Since then, the Festival
has been held yearly from January 4th to 7th, and Yogacharini
Meenakshi Devi Bhavanani continues to act as advisor for this
grand event. Her services and that of Swami Gitananda are
regularly and publicly appreciated by the Pondicherry
Government at this festival. Swami Gitananda was given so many
other honors, including the honour of being the First Vice
President of the All India Association of Mutts and Ashrams
based in Kancheepuram, Tamilnadu to which he was elected in
1983. The organization was headed by the Presidentship of the
Shankaracharya of Kancheepuram. To name Sw amiji’s
cccli
accomplishments would take volumes and indeed, volumes have

been written on him. No history of Yoga in modern times is
complete without reference to his name. He is the author of
twenty two books on Yoga, and conducted five World
Conferences on Yoga. More than 135 centres of Rishiculture
Ashtanga Yoga are established worldwide, with thousands of
Ashtanga Yoga teachers trained by him now actively propagating
not only Yoga, but also various aspects of Indian culture. He was
part of the intellectual community of Yoga practitioners, and was
the Chief Patron of the prestigious Indian Academy of Yoga,
centered at Banaras Hindu University, Varanasi, Uttar Pradesh.
THE DIRECTOR: Yogacharini Meenakshi Devi Bhavanani was

born in the United States in 1943 but came to India to study Yoga
at the age of 25 and fell in love with the country and its culture.
She has lived in India ever since, and received Indian citizenship
on November 30, 1992, in her own words “the proudest day of
my life”. She met her Guru in Yogamaharishi Dr. Swami
Gitananda Giri Guru Maharaj in 1968, and since that time has
devoted her life to his teachings and to institutions founded by
him. She has been instrumental in training more than 20,000
village children in the art and science of Yoga and
Bharatanatyam since 1975 through the Sri Kambaliswamy Yoga
and Fine Arts Programme. Hundreds of those children have
taken up Yoga and Bharatanatyam teaching as full time careers.
She is a journalist by profession and her articles and essays
appear in national and international magazines and newspapers.
She has been editor of the international magazine Yoga Life since
1970 and is Managing Editor of the Ashram’s publishing unit
Satya Press. She is Director of Studies (Ashram Acharya) for
the Six Month International Yoga Teachers Training Course
offered annually at ICYER from October 2nd to March 25th, as
well as for the year long International Diploma in Yoga
Education offered from October, 2001 at ICYER. She is a
popular Conference and Seminar speaker. She has been
Organizing Secretary for five major International Yoga
Conferences in Pondicherry. She is a prolific author and has
ccclii
written a dozen books, including two books of poetry. She has

been recipient of many National Awards and was awarded the
title “YOGAMANI” by the President of India Shri Zail Singh Ji
in 1986 at an International Yoga Conference held at the Asian
Village, New Delhi. In 1998 she was awarded the National
Award, Bhaskar Award by Bharat Nirman and Indian Trade
Promotion Organization, New Delhi. In 1999, Pondicherry
Government recognized her service for Indian Classical Dance
and gave her the Puduvai Kalaimamani Award. She was
awarded a Gold Medal by Government of Pondicherry for her
work in Bharatanatyam in 2001. She has received numerous
awards such as Outstanding Senior Citizen, Achiever Award, Best
Educationist Award, Puduvaikku Pugazh Sertha Pennamani,
Sigaram Thotta Magalir, Sri Aurobindo Award and Puduvai
Shakti in recent times. She is an honored patron and advisor to
Gitananda Yoga Associations of USA, UK, Italy, Germany,
Australia, Czech Republic, Spain, Canada and Switzerland. She
has served as an eminent Yoga Expert on the Central Council
for Research in Yoga and Naturopathy, under the Health
Ministry, Government of India, New Delhi as well as the
Finance Committee of this Council. She has also been a member
of the Academic Council of Pondicherry University and is
presently an eminent Yoga Expert on numerous committees in the
Health, Education and Human Resources ministries of the Central
Government of India. She is Director of Yoganjali Natyalayam,
a popular City C entre for the propagation of Yoga,
Bharatanatyam and Carnatic Music and has developed its famous
Bharatanatyam troupe. Yoganjali Natyalayam was founded in
1993 as a continuation of the Sri Kambaliswamy Yoga and Fine
Arts Programme that was begun in 1975. She has worked
tirelessly to reinstate the ancient acrobatic Natya Karanas into
the Bharatanatyam repertoire and has presented lecture
demonstrations on this topic at the ABHAI dance festivals in
Chennai. She has also composed, choreographed and directed
more than fifty Dance Dramas in the last twenty five years, the
majority of which are in Tamil, a language she greatly admires.
cccliii
Perhaps one of her greatest claims to fame is the authorship of

the monumental work History of Yoga from Ancient to Modern
Times. The work is more than 2000 pages in two volumes and
traces the development of Yoga from Vedic times up through the
Yoga exponents of the seventeenth century through to the twenty
- first century. She has also authored a book Rishi and the
Rakshashas which details her impressions and experiences with
personal observations on the changes in India and its culture over
her life experience of nearly five decades in the country.
THE CHAIRMAN: Yogacharya Dr. Ananda Balayogi Bhavanani

is Chairman of the International Centre for Yoga Education
and Research at Ananda Ashram, Pondicherry, India. He is son
and successor of the internationally acclaimed Yoga team
of Yogamaharishi Dr. Swami Gitananda Giri Guru Maharaj and
Yogacharini Kalaimamani Ammaji, Smt. Meenakshi Devi
Bhavanani. He is a Gold Medalist in Medical Studies (MBBS)
with Postgraduate Diplomas in Family Health (PGDFH) and
Yoga (PGDY) as well as Advanced Diploma in Yoga under his
illustrious parents. A Fellow of the Indian Academy of Yoga, he
has authored 19 DVDs and 21 books as well as published more
than a hundred papers, compilations and abstracts on Yoga and
Yoga research in National and International Journals and
magazines. He is a Classical Indian Vocalist, Percussionist, Music
Composer and Choreographer of Indian Classical Dance in
addition to his duties as Programme Co ordinator of the
Advanced Centre for Yoga Therapy Education and Research
(ACYTER), JIPMER, Pondicherry. In recent years he has
traveled abroad 13 times and conducted invited talks, public
events, workshops, retreats and has been a major presenter at
Yoga conferences in the UK, USA, Italy, Germany, Switzerland,
Australia and New Zealand. He is an Honorary International
Advisor to the International Association of Yoga Therapists
(www.iayt.org), Australian Association of Yoga Therapists
(ww w.yogatherapy.org.au) and various Gitananda Yoga
Associations all over the world (www.rishiculture.org).
For more details contact:
International Centre for Yoga Education and Research (ICYER)

16 A, Mettu Street, Chinnamudaliarchavady, Kottakuppam,
(Six Kilometers North from Pondicherry on ECR Highway),
Tamil Nadu 605 104. India.
Website: www.icyer.com
E mail : ananda@icyer.com
Phone : +91 413 2622902
Yoganjali Natyalayam (YOGNAT)

25, 2nd Cross, Iyyanar Nagar, Pondicherry-605013
Website: www.rishiculture.org
E mail : yognat@gmail.com
Phone : +91 413 2241561
INDEX
A Anandamaya kosha 58, 233, 235

Anantharaman TR 222
Aahaara 80 Anatomy 3, 16, 37, 78
Abhyasa
Anga mardanam 82
12-13, 57, 69, 138, 141, 206, 212-215
Angamejayatva 52, 213, 243, 300
Abinivesha 5, 207, 208, 213, 223, 232
Annamaya kosha
Achar 22, 57
53, 58, 66, 207, 208, 212, 233, 236
Acupuncture 84
Antaraaya 213
Adham pranayama 113, 150, 152, 170, 187
Antaranga 50, 215, 244
Adhi mudra 113-114, 171
Anubuthi shastra 276
Adhija 55, 207
Anuloma viloma 20, 102, 200, 266, 281, 309
Adhikara Yoga 222
Anumana 12
Adhikarin 8
Anxiety
Adhyam pranayama 113, 150, 153, 171, 192 18, 34-37, 39-42, 62-63, 81, 87, 96, 115,
Adhyatma vidya 12 182, 232, 236-237, 249, 252-256, 260-
Adjustable memory quirk 221 262, 269, 275, 280-281
Adwaita 52, 56, 76, 88, 242 Apana 60, 69
Aging Apanic energy 137
15, 21, 27, 30, 38, 51, 100, 189, 193-194, Aparigraha 237
197,200-201, 228, 255-256, 299-300, 305 Apunya 51, 209, 224
Agnisara 132, 155 Arthritis 18, 23, 181, 183, 194-197, 199, 237
Ahamkara 205, 233 Asana
Ahar 22, 57,70 7, 12-13, 16, 18, 22, 30-31, 38-39, 46, 58,
Ahimsa 49, 215, 237 62,67, 78-83, 86-88, 101, 105, 112, 131,
Ajapa japa 102, 116, 187, 192, 200, 252, 298 149, 150-151, 155, 164, 187, 192, 224,
Ajjeranatvam 19 237, 260-261, 264-265, 273, 279, 300,
Ajna chakra 200, 252 308, 315
Alarm reaction 231 Ashtanga Yoga
Alasya 213 4, 10, 13, 24, 26, 86, 88, 113, 146, 170,
Allopathy 93, 156 206, 215, 222, 226, 239, 317, 321
Amaroli chikitsa 83 Ashwini mudra
Ammaji 11-12, 59, 102, 216, 219, 283, 300 187, 245, 279, 281, 285, 289-290,
Anaahaara 80-81 292-293, 298, 308
Anadhija 207 Asmita 5, 52, 103, 207-208, 213, 223, 232
Anahatha chakra 199-200, 251-252 Asteya 237
Ananda Ashram Asthi 47
10, 23, 46, 51, 56, 69, 73, 74-75, 78, 98, Asthma
104, 123, 137, 146, 157, 177, 181, 189, 18, 22-3, 63, 72, 112, 141, 147, 156, 158,
193, 199, 205, 211, 216-218,226-227, 160, 207, 227, 236-237, 260, 270
239-241, 248-249, 259, 278, 284, 303, Atherosclerosis 42, 63, 99, 124, 127
309, 312, 317-318, 321 Atijeeranatvam 19
ccclvi
Atman 4, 56, 76, 238 Body Mass Index (BMI) 30,44,123-129

Autonomic nervous system Brahma mudra
17, 29, 61, 74, 139, 144, 289 102, 113-114, 171, 187, 192, 199, 251,
Avidya 4-9,52, 69, 207, 208, 213, 223, 232 266, 274, 308
Ayurveda 15, 18, 47, 55, 77, 78, 82, 84, 88, 156 Brahmacharya 237
Ayuryoga 77 Brahmacharya mudras 83
Brain metabolism 36
B Breath holding time 27-28, 96
Back pain Breath-body coordination 186, 191
18, 34, 74, 181-184, 186, 188, Breathing disorders 155- 156, 164, 177, 265
197, 199, 251, 281 Brena F Steven 18
Bahiranga 50, 215, 244 Bronchial airflow 147
Bandha Bronchial asthma
12, 55, 67, 80, 132, 169, 170, 187, 199, 18, 23, 63, 147, 156, 207, 236-237
208, 211-212, 218, 245, 279, 281-282, Buddhi 12, 70, 205, 207, 216, 233
285, 289-294, 298, 309, 318
Baroreflex sensitivity 29-30, 140 C
Basic rest activity cycle 139 Cancer
Bhagavad Gita 8, 15, 20, 24, 38, 81, 87, 121, 125, 193,
7, 12, 17, 24, 47-49, 71-74, 85, 100, 103, 227
121, 137, 205, 207, 209, 212-218, 224, Cardio-respiratory function 96
226, 240, 243, 248, 250, 263, 300, 312, Cardiovascular disease
317
38, 74, 93, 94, 97, 129, 321
Bhajan 21, 58, 67-68, 85, 159, 239
Cervical spondylosis 189-190
Bhakti Yoga
Chain of yoga 73, 319, 321
58, 85, 100, 198, 225, 239, 250, 315
Chakra dhyana 102, 187, 192, 200, 252
Bhastrika
Chakras
35, 40, 97, 114, 132, 147, 164-165, 169,
15, 16, 21, 47, 78, 82, 102, 132, 187,
244, 261, 265, 274, 277, 307
192, 309
Bhavanani Ananda Balayogi
Chandra
24, 73, 156, 177, 188, 201, 209, 217, 226,
24, 71, 101, 115, 132, 137, 140, 143,
239, 248, 284, 309, 317, 321
200, 217, 252, 308, 317
Bhavanani Devasena 317
Chandra nadi pranayama 20
Bhavanani Meenakshi Devi
Charaka Samhita 55
201, 226, 256, 284, 317
Chaturvidha purushartha 223, 237, 266
Bhramari Pranayama
Chatushpada asana 111, 281, 298
101, 115, 159-160, 172, 187, 192, 200,
Chela 10, 85
239, 245, 252, 265, 281, 292-293, 308
Chetana 70
Bhujanga asana
Children
101, 108, 111, 132, 163, 166-167, 187,
3, 30-31, 95, 119, 126, 129, 141,
192, 199, 265, 273, 297
150-151, 158-160, 219, 223, 230,
Bijlani RL 321
259- 267, 270-277, 284, 301, 316
Bindu 16, 82, 84, 113, 116, 235, 298
Chin mudra 113, 170-171
Biochemical effects 62,63
Chinmaya 113, 171, 266
Blood pressure
Chintaa chikitsa 87
27-30, 40, 43, 61, 65, 71, 74, 95-99, 101,
Chitta bhumi 206, 213
103, 119, 124-127, 129, 140-141, 150,
194, 196, 200, 231, 252, 296, 301 Chitta prasadanam 67, 100, 306
Chitta vikshepa 52, 213
Blue bloater 148
ccclvii
Chittavritti 13, 206, 213 13, 16, 21, 26, 35, 50, 52, 58, 67-68, 87,
Cholesterol 30, 62, 95, 99, 121, 124-125, 198 102, 113, 171-172, 187, 192, 200, 208,
Chronic obstructive airway diseases 147 212, 215-216, 238, 244, 252, 274, 305,
Cognitive functions 35, 36, 62 309, 315
Complementary medicine 145, 322 Diabetes mellitus
Consciousness 18, 32, 63, 74, 96, 119-124, 131-133, 236-
237, 261, 321
3, 7-9, 13, 26, 36, 41-42, 46, 85, 87, 94,
131, 206, 220-222, 225, 239, 241, 261, Diagnostic methods 69
271, 279, 319 Diet
Constipation 19-22, 30, 46, 49, 51-52, 56-57, 59, 62,
18, 55, 121, 186, 191, 198, 228, 235, 65, 70, 76, 80, 83, 98-100, 103, 120-122,
305, 307 128-129, 147-148, 151, 154, 156,
182-184, 188, 193, 197-200, 205, 214,
Coping skills 20, 26
229, 242-246, 256, 263-266, 279, 282,
Coronary artery disease 313, 318
30-32, 93-97, 121-126, 236
Dietary habits Dietary habits
D 59, 70, 186, 191, 246, 306
Diseases
Daurmanasya 52, 243, 301, 315 8, 15-18, 20, 27-30, 32, 38, 40,
Dean Ornish 10 55-56, 62-64, 68, 76, 93-96, 101, 119, 121,
Depression 129, 147-149, 155, 193, 206-207, 228,
3, 23, 34, 37, 41, 42, 44, 45, 62, 63, 74, 230, 236-237,242, 249, 253, 259-260,
128, 182, 213, 225, 236, 241, 243, 245, 268-269, 300,312, 314, 322
248, 249, 250, 252, 253, 254, 256, 269, Dravidian 55, 70, 72, 212, 223, 225, 272, 318
274, 281, 295, 305 Duhkha 51-53, 213, 243, 300, 314, 319
Developmental disabilities 269 Dwadasha rogalakshna anukrama 69
Dhananjaya 17, 47, 100 Dwaitam 56, 76
Dharana Dwandwa 73, 137, 207, 208, 243, 315
13, 21, 50, 52, 58, 67, 68, 87, 102, 113, Dwesha 5, 52, 208, 213, 223, 232
116, 132, 187, 192, 200, 208, 212, 215, Dysglycemia 119
216, 238, 244, 252, 269, 306, 310 Dyslipidemia 124
Daurmanasya 52, 243, 300, 314 Dyspepsia 18, 237
Dean Ornish 10 Dyspnea 73, 145, 146, 147, 148
Depression
3, 23, 34, 37, 41-45, 62-63, 74, 128, 182, E
213, 225, 236, 241-245, 248-256, 269,
274, 281, 294, 304 EEG 30, 33, 44, 62, 141, 144
Developmental disabilities 269 Ekagrata 13, 206, 213, 272
Dhananjaya 17, 47, 100 Ekapada pawanamukta asana 109
Dharana Emotional therapies 21, 67
13, 21, 50, 52, 58, 67-68, 87, 102, 113, Endurance
116, 132, 187, 192, 200, 208, 212, 19, 27, 28-31, 40, 42, 62, 96-97,
215-216, 238, 244, 252, 269, 305, 183, 197, 261, 292
309, 315 Epilepsy 18, 74, 260
Dharma Exercise tolerance 28, 96, 149
4, 8, 11, 59, 85, 102, 218, 223, Expenditure 20, 66, 74, 128, 227
254, 266, 313
Dhatus 47 F
Dhauti kriya 149 Fast 81, 93, 97, 114, 119, 154, 177, 230
Dhyana Fasting diet 154
ccclviii
Feuerstein Georg 14 I
Forced nostril breathing 29, 35, 44, 143- 144
IAYT 62, 72, 73, 217, 248, 309, 318, 322
Fruit fast 154
Iccha shakti 205
G Ida nadi 137
Immunogerontology 194
GABA 37, 44, 63, 253-256 Impaired glucose tolerance 119, 126, 129
Gall bladder disease 125 Innes KE 40, 65, 74, 133, 321
Geriatric 201, 249 Insomnia 18, 112, 115, 227, 253
Geronto rheumatology 195, 201 Insulin 38, 40, 124, 127, 129, 131
Gestational diabetes 119, 125 Insulin resistance 74, 124-127, 321
Gheranda Samhita 7, 24, 50, 94, 211, 217, 317 Intellectual disabilities 269
Irritable bowel syndrome 18, 63, 207, 236-237
Gitananda Giri Swami
Itihasa 12
3, 4, 10, 15, 19-20, 24-25, 46, 56, 65, 67,
IUGR 39, 280
69, 74-75, 89, 113, 156, 177, 199, 201,
206, 226, 239-240, 245, 300, 309, Iyengar BKS 201
315-318, 321 Iyengar Yoga 34
Glucose J
36, 38, 41, 62, 119, 126, 129, 131-132,
140, 143 Jalandhara bandha 169, 170
Gout 181, 196 Japa
58, 102, 116, 159, 187, 192, 200, 239,
Guna 19, 49
252, 298, 309
Guru
Jathis
3, 10, 15, 46, 55, 75, 85, 89, 113, 170, 58, 65, 80, 100, 104, 131, 160, 186, 191,
266, 283-284, 315-318 199, 212, 251, 273, 279, 300, 307
Guru Stotra 55 JIPMER 23, 26, 42, 93, 119, 240, 299, 321
Jiva karma 70
H
Jiva vritti 70
Hamsa soham 116, 298 Jivatma 13
Hand grip strength 27, 31- 32, 96 Jnana
Hastha mudra 199, 251 46, 55, 58, 62, 68-69, 79, 81, 85-87,
102, 207, 215, 244, 318
Hatha Yoga
Jnana shakti 206
17, 20, 32, 39, 41, 46, 48, 50, 66, 74, 78-
Jnana Yoga 20, 237
81, 84, 86, 87-88, 102, 149, 158, 188, 199,
211, 214, 237, 244, 300, 307, 312, 315, K
322
Hatha Yoga Pradipika 7, 17, 214, 268 Kaivalya 46, 211, 213, 215
Hathenas 79, 149-153, 156, 265 Kaivalyadhama
Heart rate 23, 51-52, 73, 214, 217, 248, 309
27-30, 40, 43, 61, 95-97, 124, 140, Kama 94, 207, 223, 266
253, 284 Kapalabhati 132, 149, 158, 265, 274, 282
Herbal teas 155, 186, 191, 198, 307 Kapha 55, 57, 69, 83, 155
Humming 160, 172 Karma
Hypertension 4, 6, 7, 12, 46, 55-59, 70, 76, 85, 211, 218,
18, 22-23, 27, 30, 32, 40, 43-44, 53, 63, 224, 237-238, 241, 250, 254, 263-264,
71, 93-100, 103-104, 112, 115, 124-127, 267, 316
139, 141, 207, 227, 236-237, 280-281 Karma Yoga 58, 100, 198, 224
ccclix
Karuna Madhyam pranayama 101, 113, 150, 152, 171

21, 48, 51, 67, 100, 209, 224, 254, Maharishis 218
272, 306 Maitri 21, 51, 67, 100, 208, 224, 272, 306
Katha Upanishad 12 Majjaa 47
Kaya kalpa 83 Mala shuddhi 51, 132, 214
Kaya kriya 20, 175, 301 Malashoddhana karmas 81-82, 86
Ken Keyes Jr 219 Manas 5, 205, 233
Khalsa SBS 322 Manastaapa chikitsa 87
Klesha Mandala dharana
4-5, 52, 83, 207, 211, 213, 223, 232, 237, 58, 102, 132, 187, 192, 200, 252, 309
266, 314, 316 Manipura chakra 132
Krishnamacharya 23, 201, 277 Manomaya kosha
Kriya 58, 66, 207-208, 212, 233, 236
20, 41, 79, 81, 87, 102, 105-106, Mantras 7, 101, 159, 160, 239, 274
111-112, 132, 149, 151, 153, 155, 158, Marmanasthanam 20, 102, 112, 266, 301, 309
160, 174-176, 186-187, 191-192, 198-201, Mauna 80, 81, 86
206, 208, 251-252, 263-266, 274, Mechanisms, psychosomatic 62
281-282, 285-289, 292-293, 298, 301, Meda 47
307-309, 318
Meditation
Kriya shakti 206
13, 15, 26-45, 52, 58, 60, 62, 78, 80, 85,
Kriya Yoga 94, 96, 102, 107, 113, 116, 141, 216, 225,
38, 44, 198, 201, 208, 216, 223, 232, 250, 247, 254, 255-256, 275, 297, 309
254, 256 Mental disabilities 260, 269
Krodha 207 Mental health
Kshipta 13, 206, 213, 272 15, 43, 48, 50, 94, 121, 214, 244, 246, 251
Kujeeranatvam 19 Mental therapies 68
Kukkriya pranayama 173, 265, 281, 292 Metabolic disorders 63
Kumbhaka 80 Metabolic syndrome 63, 125
Kunjal kriya 155, 274 Mindfulness 24, 36, 40, 41, 116, 284, 297, 309
Kuvalayananda Swami 51, 214 Mitahara 20, 49, 80
Moha 207
L Moksha
Laghu Yoga Vashishta 206 3, 9, 11, 15, 24, 46, 61, 89, 223, 241,
248, 266
Lifestyle
Moola bandha 169, 279-282, 285, 289-293,
10, 15, 16, 21-23, 27, 30-32, 35, 38, 41-
298, 309
46, 52, 55, 57, 59, 62-65, 68, 70, 72, 89,
93, 94-99, 102-103, 120, 122, 126, 128, Mudha 13, 206, 213, 272
156, 181, 183, 193-198, 201, 205, 246, Mudita 21, 51, 67, 79, 100, 102, 209, 224, 306
250, 253, 255-256, 313, 318-319, 321 Mudra
Lifestyle disorder 59, 93, 98, 102, 246 12, 22, 31-32, 79-81, 102, 107-109,
Lipoproteins 124 113-115, 132, 150, 153, 161, 163,
170-173, 187, 192, 199, 245, 251, 266,
Loma viloma 137, 265
274, 279-282, 285, 289, 290-293, 296,
M 298, 308-309, 318 266, 308
Multiple sclerosis 194, 303-305
Maamsa 47 Muscle strength 28, 42, 97, 183, 197
Madanmohan Musculoskeletal
26-28, 40, 42, 45, 93, 95-97, 103, 119, 143, 19, 62-63, 67-68, 112, 175, 181-182, 188,
177, 277, 321 195, 197, 260, 266, 274, 287, 322
ccclx
N P
Nada pranayamas 159, 160, 239 Pain relief therapies 68
Nadi Pancha klesha
15-6, 20, 47, 51, 56, 71-72, 78, 82, 101, 5, 52, 207, 213, 223, 232, 237, 266, 314
115-116, 132, 137, 140, 143, 187, 200, Pancha kosha
207, 214, 245, 252, 265, 282, 293, 296, 13, 16, 47, 53, 78, 205, 232-237, 266, 314
298, 308 Pancha mahabhuta 55
Nadi shuddhi 51, 101, 132, 187, 200, 214 Parampara 11
Nagarathna R 25, 40, 43-45, 144, 156, 277, 284 Parasympathetic 17, 29, 61-64, 95, 139
Nagendra HR 25, 40, 43-45, 144, 156, 277, 284 Pasha 222
Nara 233-235 Pashu 222
Nasal cycle 70, 137-143 Patanjali
Nasarga mudra 170, 173, 296 4, 12-13, 17-18, 24-26, 52, 67, 70, 100,
Nasarga mukha bhastrika 114, 164-165, 307 113, 123, 125, 170, 198, 201, 205-208,
Naturopathy 88, 156 212-218, 222, 224-226, 232, 239,
Nauli 132, 155, 265 242-243, 248, 250, 272, 300, 306, 309,
Nava antaraya 243 312-317, 321-322
Nephropathy 120 Physical disabilities 269
Neti Physical strength 94, 96
61, 102, 149, 158-160, 192, 247, 265-266, Physical therapies 19, 68, 306
274 Physiological benefits of yoga 61
Neuropathy 120, 237 Physiology 3, 16, 26, 39, 78, 93, 119, 240
Nidra 13, 20, 36, 37, 206, 213 PIH 39, 281
NIMHANS 23, 254 Pingala nadi 137
Niruddha 13, 206, 213, 272 Pink puffer 148
Nishpanda Pitta 55, 57, 83, 115
81, 87, 102, 111-112, 174-176, 200, 245, Plato 18
252, 262, 274, 281, 301 Play yoga 263
Nitric oxide 129, 160 Post-natal practices 282
Niyama Prakriyas 20, 309
4, 8, 13, 16, 26, 50-51, 57, 70, 82, 86, 206, Pramana 12, 13, 206, 213
215-216, 222-223, 226, 237, 244, 260, Prana
262, 267, 314-315, 319 47, 56, 58, 60, 66, 69, 78, 80, 84, 102,
Nostril dominance 137-139, 141-144 148, 200, 207, 233, 247, 251-252
Prana vayu 47, 58, 60, 69, 102, 247
O
Pranava dhyana 171, 172
Obesity Pranava pranayama
30, 63, 119-121, 123-30, 181-182, 101, 113, 160, 170, 201, 281-282, 285,
197, 237 293, 298
Ojas 83, 266 Pranayama
Oli mudras 22, 83, 266, 274 7, 12-13, 20-21, 26-29, 32, 35,
Om japa 38-42, 46, 50-51, 57, 60, 62, 66-72,
102, 116, 187, 192, 200, 252, 298, 309 78-81, 87-88, 95-97, 101, 103, 107-116,
Omkar 39, 41 132, 140, 143, 148-155, 160, 166,
Organic phase 53 169-173, 186-187, 191-192, 199-200,
215-216, 224-225, 235, 238, 244-247,
Osteoarthritis 181-183, 189, 195, 197
251-252, 260, 265, 267, 274-277,
Osteoporosis 15, 31, 181-184, 195-197 279-282, 285, 287, 290-293, 296-302,
Oxidative stress 38, 129 305, 308-309, 314, 318
ccclxi
Pranamaya kosha 66, 233 228, 241, 254, 256, 268, 281, 284,
Pranic energy 301-303, 312, 319-322
51, 58, 104, 108, 137, 160, 199, 216, 281 Respiratory disorders 135, 173, 265
Prasadanam, chitta 21 Respiratory pressures 27, 42, 96, 177
Pratipaksha bhavanam 16, 100, 216, 224 Restless legs syndrome 65, 74
Pratyahara Retinopathy 120
13, 18, 21, 26, 50-51, 60, 67-68, Rheumatoid arthritis 181, 194, 196, 237
87, 208, 212, 215-216, 244, 247, 305 Rishi 4, 6, 7, 11-12, 150, 218-219, 278
Pratyaksha 12 Rishiculture Ashtanga Yoga
Pregnancy 10, 113, 146, 170, 222
22, 39-40, 43, 125, 139, 230, 271, 278- Roudra karya 137
284, 286, 289, 292, 296 Rupa 48, 214
Preventive and rehabilitative therapies 68
Psychiatry 203, 249, 252, 256 S
Psychic phase 53 Sadhana
Psychological attitudes 21, 51, 67 12, 21, 57, 87, 89, 213, 215-216, 224,
Psychological benefits of yoga 62, 157, 276 243-244, 248, 264, 283-284, 319
Psychosomatic phase 53 Safe lifting 185
Psychotherapy 21, 24, 86 Sahaj Yoga 29, 33-34, 44, 253
Pulmonary disease 73, 145 Sama 219, 224, 238
Punya 51, 209, 224 Samadhi
Purananuru 72, 318
13, 26, 42, 52, 87, 94, 198, 208, 212,
Puranas 8, 12 215-216, 224, 232, 250, 283
Purusha 211, 216 Samana 48, 60, 69, 214
Q Samanya adhija vyadhi 55, 207
Samasthiti asana 104-106, 161-164, 285
Quirks 220, 221 Samatvam
R 16-17, 47, 62, 66, 72, 100, 207-208,
224, 229, 233, 237, 267, 314
Raga 5, 48, 52, 207-208, 213, 223, 232 Samatvam yoga uchyate 137
Raja Yoga Samshya 213
46, 58, 62, 68, 81, 85-88, 100, 198, 250, Samskara 9
318
Sanatana dharma 4, 8, 11
Rakta 47
Sangam 17, 47, 72, 100,271, 318
Ramamurthy B 14
Sankalpa 71, 212
Rasa 47
Santhosha 206, 238
Relationship
Sapta dhatus 47
4, 7, 18, 34, 38, 53, 56, 73, 76, 79, 89,
127, 129, 138, 242, 276, 300, 320 Sara adhija vyadhi 55, 207
Relaxation Sarvanga asana 101, 132, 187, 273, 281
18, 20, 22, 26-29, 33-35, 38, 45, Sashanga asana 187, 192, 308
57-61, 68, 80-83, 87, 95-96, 101-107, Satsanga 21, 58, 68, 78, 85, 306, 316
111-112, 129, 132, 148-149, 156, 165, Sattva 49, 215
174-176, 186, 192-193, 200, 228, Sattvik 69, 120-121, 245, 279
245-246, 252-253, 262-263, 266, 274-275,
Satya 25, 74, 177, 226, 237-240, 309, 317, 321
279, 281, 287, 297, 301-302, 306
Satyananda Saraswathi Swami
Research
4, 7, 19, 22-24, 61-63, 71, 78, 80, 84, 139, 25, 74, 248, 309, 317, 322
141, 143, 155, 157, 159, 160, 194, 197, Saucha 16, 82
ccclxii
Savitri pranayama 94, 96, 98, 100-103, 108-109, 112, 114,

27, 42, 96, 97, 103, 110-112, 116, 132, 119-120, 122, 128-129, 132, 140, 164,
200, 252, 281-282, 290-293, 297-298, 309 175, 182-187, 192-193, 197, 200, 205,
Self traction 186, 191, 200, 307 208, 214, 227-229
Selvamuthy W 103 Stress response 63, 207, 208, 231, 237, 314
Sengupta 64, 74 Stroke 29, 38, 99, 124-127, 129, 140
Senior citizens 198, 199, 251-252, 299 Sudarshan Kriya 7, 41, 254, 256
Shanka prakshalana 81 Sukha
Shanmuki mudra 115, 172, 293 17, 40, 47, 51, 100, 107, 155, 167-168,
Shannahoff-Khalsa 29, 44, 139-140, 143-144 208, 214, 224-225, 273, 301, 318
Sharira 205 Sukha asana 107, 167-168
Shastras 12, 85 Sukha sthanam 17, 47, 62, 100, 318
Shat karma 12,155, 274 Sukra 47
Shat mudras 83 Sukshma vyayama 100, 186, 191
Shava asana Sunbaths 154- 155
35, 71, 81, 102, 109-111, 116, 155, Surya
167-169, 174-175, 192, 266, 281-282, 72, 101, 137-138, 160, 163, 170, 244, 264,
288, 291-297, 301, 308 273, 275, 282, 293, 296, 298
Sherman 74, 188, 256
Surya bhedana pranayama 170
Shithilikarana vyayama 100
Surya nadi 72, 245, 265,282, 293, 296, 298
Shiva Swarodaya 55, 137
Surya namaskar
Shiva Samhita 12
100, 131, 161-163, 244, 264, 273, 275
Shvasaprasvasa 243, 244
Shvetaasvatara Upanishad 47, 214 Sushruta Samhita 55, 271
Siddha 42, 84, 88, 156 Sushumna 137- 138, 141
Siddha vaidya 78, 82, 84, 88 Sushumna swara 137-138, 141
Sinusitis 18, 157-160, 171-172, 177 Sutra 158, 215, 224, 243
Sitkari 101, 274, 308 SVYASA 23, 63, 256, 275
Sleep Swadhyaya
5, 13, 20, 33-34, 43, 53, 62, 83, 125, 4, 21, 58, 69, 141, 208, 216, 221, 232,
138-139, 185, 195, 200, 206, 213, 232, 250, 305
238, 249, 251, 252, 268, 274-275, 296, Swara Yoga 22, 50, 56, 138, 143, 144
301 Swarodaya vigjnan 137, 143
Sleep apnea 98, 125 Swatmarama 17, 46
Smriti 13, 206-207, 212-213 Sympathoadrenal system 64
Social life Syndrome X 125
218, 222-223, 237, 266-267, 314-315
Somatic phase 53 T
Soucha 238
Taimni IK 10, 13
Soumya karya 137
Tamasic 69, 121
Spanda
Tantra 84, 86, 137, 239
87, 102, 111-112, 174-175, 200, 245, 252,
262, 274, 301 Tapa 49, 208, 215-216, 223, 232, 250
Spanda nishpanda 102, 111, 174 Tejas 83, 266
Spiritual therapies 21, 68 Telles S 41-44, 45, 144, 277
Sthita Prajna Therapeutic modalities of yoga 67
48, 207-209, 214, 224, 229, 238, 314 Thyagaraja 70, 219
Streeter 37, 44, 63, 74, 253-256 Tirukkural 20, 49, 55, 70, 100, 223, 272
Stress Tirumandiram
18, 51-56, 60-63, 67-68, 74, 76, 80-83, 87, 50-51, 55, 57, 212, 217, 225-226, 272
ccclxiiI
Tiruvalluvar Vyagraha pranayama

20, 49, 55, 70, 74, 100, 223- 226, 272 153, 166, 199, 251, 274, 281, 285,
Trataka 58, 68, 102, 200, 252, 265-266, 274 292-293, 298
Tridosha 15, 19, 47, 48, 55, 57, 69 Vyayama 65, 80, 100, 186, 191, 199, 251, 275
Trigranthis 80
Triguna 15, 19, 48, 69 W
Trisharira 47, 53 Waist circumference 38, 123-129
Trivasana 69 Warming up practices 131, 160
World Health Organization 15, 77, 99, 123, 268
U
Uddiyana bandha 169, 282, 293-294 Y
Ujjayi 245 Yagna 85
Unchanging entity quirk 220-221 Yama
UNESCO 259 8, 13, 16, 26, 50-51, 57, 70, 81, 86,
Unsafe stranger quirk 220-221 215-216, 222-223, 226, 237, 244, 260,
Upa prana vayus 47, 58, 69, 85, 247 262, 267, 314-315, 319
Upanishad 7,11-14, 47-48, 208, 214, 314 Yang K 322
Upekshanam 21, 51, 68, 100, 224, 306 Yantra 84-85
Ushtra asana 101, 150-152, 192, 265, 273 Yatra 85
Uttana asana Yoga anatomy 78
107, 108, 165-168, 285, 288-293, 295, 298 Yoga Chikitsa
46, 57-60, 67-72, 75-89, 102, 235,
V 305-306, 318-319
Vacha 70 Yoga Darshan
Vairagya 12-13, 17, 48, 52, 72-75, 94, 102, 170,
12-13, 16, 21, 67, 206, 208, 212-215, 224, 209, 211-217, 225-226, 242-243, 272, 316
237-238, 267, 306, 315 Yoga hygiene 82
Vajra asana Yoga Life
108, 114-116, 165-173, 273, 286-287, 56, 73, 143, 148, 217, 248, 309, 317, 321
292-293, 296-297 Yoga Mimamsa 73, 143, 217, 226, 248, 309
Vasudeiva kudumbakam 223, 237, 266 Yoga mudra 107, 274
Vata 55, 57, 170 Yoga nidra 20, 36, 37
Vayu 60, 69, 102, 247, 272 Yoga nidraa 102, 187, 200, 266, 281, 309
Veda 7,11-12, 86, 218 Yoga philosophy 78-79
Yoga psychology 21, 79
Vedanta 76, 79, 86
Yoga relaxation 20, 58, 81, 95, 102, 174, 252
Vegetable juices 81, 154
Yoga research 22, 274
Vibhaga pranayama 265
Yoga sanitation 83
Vichar 22, 57
Yoga shastra 12
Vidya 6, 9-14, 23-24, 85
Yoga sport 264
Vihar 22, 57
Yoga Sutras
Vijnanamaya kosha 58, 233
7, 12-13, 206, 226, 248, 309, 317, 322
Vikalpa 13, 206, 213
Yoga Vashista 55-56, 74, 209, 217, 317
Vikshepasahabhuvah 243
Yoga-Bhashya 14
Vikshipta 13, 206, 213, 272 Yoga-vidhi 12, 13
Viparita buddhi 70 Yoga-vidya 12, 14, 23
Viparyaya 13, 206, 213 Yogeshwar Krishna 12, 94, 120-121, 207
Vipassana 36 Yogic counseling 21, 58-59, 68, 102, 305
Viveka 12-13, 219 Yogic relaxation 38, 102, 200, 279, 301
Vivekananda Swami 10, 25 Yogin 13, 57, 137
Vyadhi 52-55, 64, 70, 207, 213, 228, 235, 238, 314 Yogopathy 68, 71, 73, 102, 306, 319, 321
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YOGA CHIKITSA: Application of Yoga as a THERAPY

Book · July 2013

Ananda Balayogi Bhavanani

Eﬀect of bhramari pranayama in chronic rhinosinusitis View project

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The Lion of Puducherry

Who protected the Purity of Rishiculture Ashtanga Yoga

Any material reproduced from this book may be

Foreword and blessings xv

Foreword and blessings xviii

1. A Yogic Perspective on Health and Disease 3

2. Understanding the Science of Yoga 10

3. Effect of Yogic Practices on 26

4. Yoga Chikitsa: Yoga as a Therapy 46

5. Yoga Chikitsa - Yoga Therapy 75

YOGA IN CARDIOVASCULAR CONDITIONS

1. Role of Yoga in Prevention and Management of 93

2. Hypertension and Its Yogic Management 98

3. Yoga Practices for Prevention and 104

YOGA IN METABOLIC CONDITIONS

1. Burden of Diabetes and Role of Diet in its

2. Importance of Body Mass Index and Waist 123

3. Yoga Practices for the Prevention and 131

YOGA AND RESPIRATORY DISORDERS

1. Swarodaya Vigjnan: 137

2. Yoga for Breathing Disorders 146

YOGA FOR MUSCULOSKELETAL CONDITIONS

1. Yoga for a Healthy Back 181

2. Yoga and Cervical Spondylosis 189

3. Rheumatological and Immunological Aspects of 193

YOGA IN PSYCHOLOGY AND PSYCHIATRY

1. Integral Psychology of Yoga 205

2. Culturing One’s Self Through Yoga 211

3. The Yoga of Interpersonal Relationships 218

4. Yoga and Stress 227

5. Yogic Perspectives on Depression and 241

6. Role of Yoga in Geriatric Psychiatric Disorders 249

APPLICATION OF YOGA IN SPECIAL TARGET GROUPS

1. Yoga for Health in Children 259

2. Yoga for Differently-abled Children

3. Yoga: A Boon for Maternal and Child Health 278

4. Yoga Practices during Pregnancy 285

5. Teaching Yoga to Senior Citizens 299

6. A Basic Yoga Therapy Programme for 303

1. Yoga : The Ideal Way of Life 313

2. Yoga Therapy in Modern Times 319

A Closing Word cccxxv

The World Blesses Dr. Ananda cccxxviii

Ananda Ashram at the International Centre for cccxlvii

Yoga may be justifiably considered to be the original mind-body

In the midst of this eternal evolutionary process of spiritual

The Srimad Bhagavad Gita defines Yoga as samatvam meaning

the all encompassing multi-dimensional aspects of Yoga that

This book is primarily an anthology of articles on Yoga, Yoga

I wish to place on record my deep heartfelt appreciation to the

 YOGA LIFE published by ICYER at Ananda Ashram,

 IN TEGR AL Y OGA MAGAZIN E published by the

 INTERNATIONAL LIGHT published by the International

 YOGA NEWS, e-newsletter published by the International

 INTERNATIONAL JOURNAL OF YOGA THERAPY

 YOGA THERAPY TODAY published by the International

 YOGA SADHANA published by the Lotus Yoga Retreat,

 NISARGOPACHAR VARTA published by the National